Michael Wynn's Occult Reference Library
VEILED

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idden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. the

temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in the south, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme of the sephir

name before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the

0 0 INITIATION CEREMONY

cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecra

1 10 INITIATION CEREMONY

ble air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! lire, reign and be thou the eternal dispenser of the t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

eddie muspell, of the o.h.g. itis, a. sax. ides, with the eddie dis, or of the a. sax. brosinga mene with the eddie brisinga men, affords perfectly conclusive evidence. 4. the precisely similar way in which both there and here the religious mythus tacks itself on to the heroic legend. as the gothic, fraukish and norse genealogies all run into one another, we can scarcely deny the connexion of the veiled myths also which stand in the background. 5. the mingling of the mythic element with names of plants and constellations. this is an uneffaced vestige of the primeval intimate union between religious worship and nature. 6. the gradual transformation of the gods into devils, of the wise women into witches, of the worship into superstitious customs. the names of the gods have found a last lurk

engla, cifdm. 12, 7. 60, 4. 62, 3; brego dena, beow. 8i8; ho&lesa brego, beow. 3905; gimiena brego, aiidr. 61; beorna brego, andr. 305 (conf. brego moncynnes, cod. exon. 457, 3; there grows up an instructive analogy to the above-mentioned* bragr karla' and to the genitives similarly connected with the divine names tyr, fred and bealdor (pp. 196, 211, 220. the as. hrego equally seems to point to a veiled divinity, though the forms and vowel-relations do not exactly harmonize^ their disagi-eement rather provokes one to hunt up the root under which they could be reconciled: a verb briga brag would suit the purpose. the saxon and frisian languages, but not the scandinavian or high german, possess an unexplained term for cerebrum: as. bregen (like regen pluvia, therefore better written so than

3 8 INITIATION CEREMONY

stial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so

4 7 INITIATION CEREMONY

im. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing pres

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e is often depicted with the head of an ibis although he was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management. wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be changed. cailleach cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are powerful crone goddesses, who have retained their early associations with the winter. for example, the scottish cailleac bhuer, the blue hag, manifested herself as an old woman wearing black or dark blue rags with a crow on her left shoulder and a holly staff that could kill a mortal with a touch. she roamed the highlands by n

any names in countless ages, but is and always will be one and the same. as the maiden, she is the celtic brighid who in early spring softens the earth with her white wand of fire and so awakens the spring and restores fertility to land and people. as mother, she is cerridwen whose magical cauldron of wisdom and inspiration overflows to all who seek and call in need; finally she is cailleach, the veiled one, wise woman, healer and bringer of dreams, who in the winter of life transforms the old and outworn into new life to be born with the maiden in the spring 'when the moon is full, you can call on me, goddess, mother, sister, friend, daughter and grandmother of all ages and all places, in joy, for i bring love and plenty. you may also bring me your hopes with the waxing moon and your sorr

ALEISTER CROWLEY ACROSS THE GULF

ruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had failed to judge. the gods that watched over it were veiled. but it seemed unlikely that fate would so decide; yet so they feared that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned

aw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a question of a right interpretation of the oracle. yet he was sorely puzzled and distressed, for that i was a boy child. so at the risk of his life- for the old man was brusque- he called again and said "behold my son" but as he spoke a shaft of sunlight smote him on the nape of the neck as he pag

risk of his life- for the old man was brusque- he called again and said "behold my son" but as he spoke a shaft of sunlight smote him on the nape of the neck as he page 4 gulf.txt bend over the well; and his face blackened, and his blood gushed forth from his mouth. and the old man lapped up the blood of my father with his tongue, and cried gleefully to his servants to carry me to a house of the veiled one, there to be trained in my new life. so there came forth from the little house an eunuch and a young woman exceeding fair; and the eunuch saddled two horses, and we rode into the desert alone. now though i could ride like a man, they suffered me not; but the young priestess bore me in her arms. and though i ate meat like a warrior, they suffered me not, but the young priestess fed me at

s not given me of the gods at this time to tell; but i will sleep; and in the morning by their favour the memory thereof shall arise in me, even in me across these thousands of years of the whirling of the earth in her course. chapter ii so for many years i grew sleek and subtle in my womans attire. and the old eunuch (who was very wise) instructed me in the art of magic and in the worship of the veiled one, whose priestess was i destined. i remember now many things concerning those strange rituals, things too sacred to write. but i will tell of an adventure that i had when i was nine years of age. in one of the sacred books it is written that the secret of that subtle draught which giveth vision of the star-abodes of duant, whose sight is life eternal in freedom and pleasure among the liv

is and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were ashamed and perplexed; for though i was so sleek and subtle, yet my manhood already glowed in such deeds as this- how should i truly become the priestess of the veiled one? therefore they kept me closer and nursed me with luxury and flattery. i had two negro slave-boys that fanned me and that fed me; i had an harp-player from the great city of memphis, that played languorous tunes. but in my mischief i would constantly excite him to thoughts of war and of love; and his music would grow violent and loud, so that the old eunuch, rushing in, would belabour h

be taken" now i thought this old man most foolish-obstinate; for i myself was obstinate and foolish. not yet did i at all understand his wisdom or his purpose. it often happens thus. of old, men sent their priests to rebuke nile for rising- 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

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 administered, the proofs of virginity are sought; and, as it seemed, this part of the ritual must be suppressed or glossed over. then said the high priest "let it be that we examine the first woman that he shall touch with his hand, and she shall suffice" now when i heard this, i tho

his, i thought to test the god; and, spying in the crowd, i beheld in loose robes with flushed face and wanton eyes, a certain courtesan well-known in the city, and i touched her. then those of the 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

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 some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was the first woman that was thus honoured since the days of the evil queen in the eighteenth dynasty, of her that wearied of men at an age when other women have not known them, that gave herself to gods and beasts. but now they took me to the pool of l

irst woman that was thus honoured since the days of the evil queen in the eighteenth dynasty, of her that wearied of men at an age when other women have not known them, that gave 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

r even as asi when hoor and hoor-pa-kraat, cleaving her womb, sprang armed to life. then they stripped me of my robes, and lashed me with 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 prie

that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for

ot. but the old high priest determined to solve the mystery, though he paid forfeit with his life. so concealing himself in the temple, he watched in the pool for the reflection of the glittering of the veil, while one by one we performed the adorations. and behind him and without stood the priests, watching for him to make a sing. this we knew not; but when it fell to me (the last) to adore that veiled one, behold! the veil glittered, and the old priest threw up his arms to signal that which had occurred. and the flash of the eye pierced the veil, and he fell from his place dead upon the priests without. they buried him with much honour, for that he had given his life for the people and for the temple, to bring back the favour of the veiled one. then came they all very humbly unto me the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rs of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the great old ones. the bolts are fallen and the fastenings are placed. the crowds are quiet and the people are quiet. the elder gods of the land the elder goddesses of the land shammash sin adad ishtar have gone to sleep in heaven. they are not pronouncing judgements. they are no deciding decisions. veiled is the night. the temple and the most holy places are quiet and dark. the judge of truth the father of the fatherless shammash has gone to his chamber. o ancient ones! gods of the night! azabua! iak sakkak! kutulu! ninnghizhidda! o bright one, gibil! o warrior, irra! seven stars of seven powers! ever-shining star of the north! sirius! draconis! capricornus! stand by and accept this sacrific

ALEISTER CROWLEY BOOK OF THE LAW

o gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! i,62: at all my meetings with you shall the priestess say-and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple-to me! to me! calling forth the flame of the hearts of all in her lov

the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or

ALEISTER CROWLEY LIBER 777

wned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

method is unquestionably the best. observe: each element in this cycle is of equal value. it is wrong to say triumphantly "mors janua vitae, unless you add, with equal triumph "vita janua mortis. to one who understands this chain of the aeons from the point of view alike of the sorrowing isis and of the triumphant osiris, not forgetting their link in the destroyer apophis, there remains no secret veiled in nature. he cries that name of god which throughout history has been echoed by one religion to another, the infinite swelling paean i.a.o<beast and with his number 666, so that he who invokes the former invokes also the latter. also with aiwaz and the number 93. see chapter v> 15 chapter ii the formulae of the elemental weapo

egree of attainment in the practices of meditation. he must have succeeded in destroying the tendency of the ego to interfere with the object of thought. he must be able to conceive of a thing out of all relation with anything else. the regular practice of concentration leads to this result; in fact, it destroys the thing itself as we have hitherto conceived it; for the nature of things is always veiled from us by our habit of regarding them as in essential relation without ourselves and our reactions toward them. one can hardly expect the diviner to make samadhi with his question- that would be going too far, and destroy the character of the operation by removing the question from the class of concatenated ideas. it would mean interpreting the question in terms of "without limit, and this

o gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me" to me! to me "sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuou

r that earlier text, crowley may have deliberately changed this late version in the mass to reflect the ix degree idea. other versions of the mass are found in the "international (first publication) and in the equinox iii, 1 (the "blue equinox, published a few years before this text> the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run, to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus: men. glory to thee from gilded tomb. second semichorus: women. glory to thee from waiting womb. men. glory to thee from earth unploughed! women. glory

ALEISTER CROWLEY MEDITATION

t religion on the spot, he was able to show the identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the infinite, the absolute, god, the over-soul, or whatever you may prefer to call it, is always present; but veiled or masked by the thoughts of the mind, just as one cannot hear a heart-beat in a noisy city "q" yes "a" then to obtain knowledge of that, it is only necessary to still all thoughts. 44 "q" but in sleep thought is stilled "a" true, perhaps, roughly speaking; but the perceiving function is stilled also "q" then you wish to obtain a perfect vigilance and attention of the mind, uninterrupted by

which, in the adept, the awakened kundalini takes her pleasure with the lord of all. all these lotuses are figured by the magick cup. in man they are but partly opened, or only opened to their natural nourishment. in fact it is better to think of them as closed, as secreting that nourishment, which, because of the lack of sun, turns to poison. the magick cup must have no lid, yet it must be kept veiled most carefully at all times, except when invocation of the highest is being made. this cup must also be hidden from the profane. the wand must be kept secret lest the profane, fearing it, should succeed in breaking it; the cup lest, wishing to touch it, they should defile it. yet the sprinkling of its water not only purifies the temple, but blesseth them that are without: freely must it be

ALEISTER CROWLEY THE LAW OF LIBERTY

able, rest, ecstasy; nor do i demand aught in sacrifice" is not this better than the death-in-life of the slaves of the slave-gods, as they go oppressed by consciousness of "sin" wearily seeking or simulating wearisom and tedious "virtues? with such, we who have accepted the law of thelema have nothing to do. we have heard the voice of the star-goddess "i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you; come unto me" and thus she ends "sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the volu

ALEISTER CROWLEY THE LOST CONTINENT

e parents of the child; at times he conducted the initiation in person, a high honour, but invariably fatal. on rare occasions male children were sent over to the atla to be devoured. the parents of so fortunate a child were advanced in rank on the spot, and had special privileges conferred on them, sometimes even being transferred to a 'house of houses. all those who dwelt in the high house were veiled whenever they appeared, in order to prevent it being known that they were of the same appearance in all respects as their inferiors. this ordinance had been made after the great conspiracy, with which i shall deal in the chapter on history .pa vi. of the underground gardens of atlas, and of the alleged commerce of the atlanteans with incubi, succubi, and the demons of darkness. i have refer

nly made possible by the perfecting of 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 o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ne star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics

six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess, but a far higher thing, dimly veiled by that unutterable glory. this knowledge is also to be attained by adepts; the outer cannot reach to it. the new comment the importance of this verse lies in the assertion of the metaphysical entity of our lady, her incomprehensibility to normal sense. the method of invoking nuit is given in liber xi (see equinox i, vii. note the initials of god and adorer ga, the earth. note that heaven i

o gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me" the old comment 61. practical and literal; yet it may be doubted whether "to lose all in that hour" may not refer to the supreme attainment, and that therefore to give one particle of dust (perhaps the ego) or the ce

that any king can die (v.21) or be hurt (v.59; strife between two kings can therefore be nothing more than a friendly trial of strength. we are all inevitably allies, even identical in our variety; to "love one another with burning hearts" is one of our essential qualities. but who then are the "low men" since "every man and every woman is a star" the casus belli is this: there are people who are veiled from themselves so deeply that they resent the bared faces of us others. we are fighting to free them, to make them masters like ourselves. note verse 60 "to hell with them" that is, let us drive them to the 'hell' or secret sanctuary within their consciousness. there dwells "the worm that dieth not and the fire that is not quenched' that is 'the secret serpent coiled about to spring' and '

ide s. and k* also the purity was divided by strength, the force of the demiurge. h. forcible addition of pure breath to other sounds. represents effort* and the cross was formulated in the universe that as yet was not. x combines k& s* but now the imperfection became manifest, presiding over the fading of perfection. t the sexual onslaught. a less responsible form of d* also the woman arose, and veiled the upper heaven with her body of stars. y when distinct from i, dignifies the vowel to which it is prefixed- now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. p as to b as k is to (hard) g. bursting of a bud as against that of a fruit- and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. a

r my benefit the details of the magical formula of ra hoor khuit. to link together the centuries in this manner is nothing strange to the accomplished magician; but in view of the true character of time as it appears to the adept in mysticism, the riddle vanishes altogether. al iii,37 "i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ves one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour and pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich head-dress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! to me! to me! sing the raptuous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous

u beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory t

ALEISTER CROWLEY EQ I 1

e had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but

and of jasper, and of jade. o woe! o woe! for all is dust and ruin; the flood- gates of the years have been opened, and time has swept away as a mighty wind the embattled castles of kings with the mud-daubed 178 huts of shepherds. merodach has gone, and so has ea, and no longer doth istar flame in the night, or cast down her kisses on the sparkling goblets in the palace of belshazzar. isis, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath of dawn. o amen, bull fair of face, where is thy glory? thebes is in ruins! o lord of joy, o mighty one of diadems! the sekhet crown has fallen from thy brow, and the strength of thy life hath departed, and thine eyes are as the shrouded shadows of night. olympus is but a barren hill, and asgard a land of sullen dreams

spray of shattered 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 be

nkind pays me homage, and thunders forth praises to my name. yet i am nameless in the deep, as amongst the lightsome mountains of the sky. some call me mother of the gods, some aphrodite of the seas of pearl, some diana of the golden nets, some proserpina queen of darkness, some hecate mistress of enchantments, some istar of the boat of night, some miriam of the cavern, and others yet again isis, veiled mother of mystery. i am she who cometh in unto all men, and if not here, then shalt thou behold me amidst the darkness of acheron, and as queen in the palaces of styx. i am the dark night 224 that bringeth forth the bright day; i am the bright day that swalloweth up the dark night; that bright day that hath been begotten by the ages, and conceived in the hearts of men; that dawn in which st

pleasure. o my love. my love. o my love" then i caught up her song and cried "yea! o queen of the night, o arrow of brightness drawn from the quiver of the moon! o thou who hast ensnared me in the meshes of thine hair, and caught me up on the kisses of thy mouth; o thou who hast laid aside thy divinity to take refuge in mine arms, listen "i have drunk deep of the flagons of passion with the white-veiled virgins of vesta, and the crimson-girdled daughters of circe, and the drowsy-eyed maidens of ind. i have woven love with the lithe girls of hellas, and the subtle-limbed women of egypt whose fingers are created to caress; all the virgins of assyria, and the veiled beauties of arabia, have been mine; yet amongst them all have i not found one to compare to a lash on the lid of thine eye. o th

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d she woke her governess with a tale of a tiger. the second visit was again at night. she had been hunting, was alone at the death, had beaten off the hounds. that night she heard a fox bark in her room, she spent a 125 sleepless night of terror; in the morning she found the red hairs of a fox upon her pillow. the third visit was nor in sleep nor waking. but she tightened her lips, and would have veiled the hateful gleam in her eyes. it was that day, though, that she struck a servant with her riding=whip. she was so sane that she knew exactly wherein her madness lay; and she set all her strength not to conquer but to conceal it. two years later, and patricia fleming, the orphan heiress of carthwell abbey, as the county toast, diana of the chilterns. yet geoffrey eyre evaded her. his dog's

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uum is one, and whose permutation is one; whose light is one, whose life is one, whose love is one. for though thou art joined to the inmost mystery of the heaven, thou must accomplish the sevenfold task of the earth, even as thou sawest the angels from the greatest unto the least. and of all this shalt thou take back with thee but a little part, for the sense shall be darkened, and the shrine re-veiled. yet know this for thy reproof, and for the stirring up of discontent in them whose swords are of lath, that in every word of this vision is concealed the key of many mysteries, even of being, and of knowledge, and of bliss; of will, of courage, of wisdom, and of silence, and of that which, being all these, is greater than all these. begone! for the night of life is fallen upon thee. and th

am also the angel of the eighth key. and from the love of these two have i come, who am the warden of pop and the servant of them that dwell therein. though all crowns fall, mine shall 49 not fall; for my plumes reach up unto the knees of him that sitteth upon the holy throne, and liveth and reigneth for ever and ever as the balance of righteousness and truth. i am the angel of the moon. i am the veiled one that sitteth between the pillars veiled with a shining veil, and on my lap is the open book of the mysteries of the ineffable light. i am the aspiration unto the higher; i am the love of the unknown. i am the blind ache within the heart of man. i am the minister of the sacrament of pain. i swing the censer of worship, and i sprinkle the waters of purification. i am the daughter of the h

is built of rose-coloured marble, and of its size i can say only that the sun might be used as a ball to be thrown by the players in the arena. but in the arena there is a little altar of emerald, and its top has the heads of the four beasts, in turquoise and rock-crystal. and the floor of the arena is ridged like a grating of lapis lazuli. and it is full of pure quicksilver. above the altar is a veiled figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in the next tier they adore him as a crab; 66 and in the next tier they adore him as an ibis; and in the next tier they adore him as a golden hawk; and in the next tier they adore him not. and now the light streameth out from

o thou, who hast cast down the light into the earth, so must thou do for ever. and the light of the sun shall not shine upon thee, and the moon shall not lend thee of her lustre, and the stars shall be hidden, because thou art passed beyond these things, beyond the need of these things, beyond the desire of these things. what i thought were shapes of rocks, rather felt than seen, now appear to be veiled masters, sitting absolutely still and silent. nor can any one be distinguished from the others. and the angel sayeth: behold where thine angel hath led thee! thou didst ask fame, power and pleasure, health and wealth and love, and strength, and length of days. thou didst hold life with eight tentacles, like an octopus. thou didst seek the four powers and the seven delights and the twelve em

fame, power and pleasure, health and wealth and love, and strength, and length of days. thou didst hold life with eight tentacles, like an octopus. thou didst seek the four powers and the seven delights and the twelve emancipations and the two and twenty privileges and the nine and forty manifestations, and lo! thou art become as one of these. bowed are their backs, whereon resteth the universe. veiled are their faces, that have beheld the glory ineffable. these adepts seem like pyramids- their hoods and robes are like pyramids. and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. thinkest thou that there is life within the masters of the temple, that sit hooded, encamped upon the sea? verily, there is no life in them. their sandals were the pure l

extraordinarily pleasant and peaceful, entirely without strength or ecstasy, or any positive quality, but equally free from the opposites of any of those qualities) and the young man seems to read my thought, which is, that i should love to stay in this garden and do nothing for ever; for he sayeth to me: come with me, and behold how nemo tendeth his garden. so we enter the earth, and there is a veiled figure, in absolute darkness. yet it is perfectly possible to see in it, so that the minutest details do not escape us. and upon the root of one flower he pours acid so that that root writhes as if in torture. and another he cuts, and the shriek is like the shriek of a mandrake, torn up by the roots. and another he chars with fire, and yet another he anoints with oil. and i said: heavy is t

ther large nostrils. full of vitality, the whole thing. now very tall, rather slim and graceful; a good dancer. there is another girl behind her, with sparkling eyes, mischievous, a smile showing beautiful white teeth; an ideal spanish girl, but fair. very 22 "i.e, that the circle should be profaned. this evil circle is of three concentric rings. vivacious. only her head is visible, and now it is veiled by a black sun, casting forth dull rays of black and gold. then the disk of the sun is a pair of balances, held steady; and twined about the central pole of the balance is the little green poisonous snake, with a long forked tongue rapidly darting. and the angel that hath spoken with me before, saith to me: the eye of his benignancy is opened; therefore veileth 146 he thine eyes from the vi

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cup of the wine of iacchus, or a glittering dagger, or a disk brighter than the sun. i will starve in the street before i pander to the vileness of the men among whom i live oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a slender fountain playing in thy courts of marble and of malachite, of jasper, of topaz, and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own a

lish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper magical manner. also i was too pleased with the heralds of my lord's coming the vision of khephra, etc. it was perhaps this subtle self-satisfaction that lost me so i fell to the shocking abyss of last night! the dweller of the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil knight in malory, riding and slaying and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mortify that self

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r ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness made me awake from the silence 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 foun

not dead. nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously sheathe 232 his blood-red sword, and blow flame and smoke from the tripod of life, casting before the veiled and awful image of the unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days. deeply read in poetry, philosophy and science, gifted beyond the common lot, and already a poet of brilliant promise; he suddenly hurries from out the darkness like a wild prophetic star, and overturning the de

of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and 5 =6 grades, and are neither comprehended in, nor understood by, the outer order. they represent, as it were "veiled divinities" and their seats are before the veil (paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod

ath of the shades" the hegemon then suddenly lifts the veil, and the candidate sees before him standing on the steps of the throne the hiereus with sword pointed to his breast. slowly sinking the blade the "hiereus" says "child of earth, fear is failure: be thou therefore without fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. then the "kerux" again bars his way, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the east" this barring of the path is an extension of the meaning of the previous one, and the commencement of the formulation of the angle of kether. once again is the candidate purified with water and consecrated by fire; and the 256 hoodwink is slipped up to give a

the mask of horus spake and said 'i am the water, turbid, and troubled, and deep. i am the banisher of peace in the vast abode of waters! none is so strong that can withstand the strength of the great waters: the vastness of their terror: the magnitude of their fear: the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm" illustration on page 276 approximated: o o o o o o o o o o diagram 34 attribution of the alchemical mercury. illustration on page 276 approximated: saturn- jupiter- mars- sun- venus- mercury- moon) diagram 35. the seven planes of the tree of life. illustration on page 276 approximated\ moon mar

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by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not ente

rom the universe; and thou shalt "never" rise again! so come thou forth quickly, thou mighty spirit taphthartharath, come thou forth quickly from thy abodes and retreats! come unto us, and appear before us in visible and material form within the great magical triangle without this circle of art, courteously answering all our demands, and see thou that thou deceive us in no wise_ lest [take up the veiled sigil and strike it thrice with the blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i m

y 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 which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triangle; s.s.d.d. passes to altar holding sigil and sword as before. on her right hand is ae.a. with the magic candle: on her left is d.p.a.l. with the ritual. behind her to the east of the magica l cauldron is i.a. casting into the milk at each appropriate moment the right ingredient. afterwards, as s.s.d.d. names each magical name, i.a. draws in

, the angry crocodiles; the dragons of death; the eaters of the wicked. but i repress their wrath: for i am hoor-po-krat-ist, the lotus-throned lord of silence. if i said: come up upon the mountains, the celestial waters would flow at my word and the celestial fires flame forth. for i am r enshrouded: khephra unmanifest to men; i am my father hoor, the might of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine abode in the silence unutterable, wisdom: all-light, all power! hoor-po-krat-ist! thou nameless child of the eternities! bring me to thee, that i may be defended in this work of art. 274 thou, the centre and the silence! light shrouded in darkness is thy name! the celestial fire is thy father! thy mother t

ambulation take place in the place of darkness [go round, knocks &c. in south formulate pillars as before and imagine self as shrouded [in the west] invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness [formulate forcibly shroud about thee] darkness is my name and concealment! i am the great one invisible of the paths of the shades. i am without fear though veiled in darkness: for within me, though unseen, is the magic of the light [go round. in north, pillars &c, as before [in the east] invisible, i cannot pass by the gate of the invisible, save by virtue of the name of light [form shroud forcibly] i am light shrouded in darkness. i am the wielder of the forces of the bilanx [concentrate shroud mentally. go west of altar [the potent exorcism as befo

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? 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 of death and casteth it forth as the rolling ocean of life! o how can i possess the still depths of thy darkness, and yet in thine embrace fall asleep as a child in a bower of lilies? 13. o what art thou, o god my god, thou shrouded one veiled in a dazzling effulgence? o thou centreless whorl of time! thou illimitable abysm of righteousness, the lashes of whose eye are as showers of molten suns! o how can i reflect the light of thine unity, and melt into thy glory as a cloudy chaplet of calcedony moons? o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and ame

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ath her stars with a pure heart (her incense burned 47 of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all_ and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul's caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky

towards the quarter from which the spirit will come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration, or baptism by water and fire of the sigil then takes place: and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear: stating for what purpose the spirit is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the comme

form being assumed, then let him pronounce aloud, with a firm and solemn voice "a convenient and potent "oration and exorcism of the spirit unto visible appearance" at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the "flat" blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect, at the same time stamping thrice upon the ground with his right foot. k. the veiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said un

to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness; for within me though unseen is the magic of the light" n. repeat processes in l. o. repeat processes in m, but say "i am light shrouded in darkness, i am the wielder of the forces of the balance" p. now concentrating mentally about thee the shroud of concealment pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjuration by

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e encompassing earth. in me were the seed of kisses that could only burst to flower in a hundred years to come. 322 "i am her heart, her ordinary, commonplace woman's heart. commonplace! ah! nothing is so mysterious as the commonplace, for it is only subtlety sleeping and holding its hands a little while. a country clod is more interesting than the most awake and magnetic of geniuses, even as the veiled and cloistered odours of spring with which one knows the earth is tingling in winter are more delirious and exciting than the naked bosoms of may "will you believe me, that, but i know not what exquisite contradiction, the sweetest kiss was ever a pang to her, and yielding was only less terrible than denial "on my small insistent beat have lain heads that were heavy with great dreams: men o

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that we have got back to our old friend the pr na which in its 219 vol. i, no. 2, p. 293. 220 buddhism, vol. i, no. 2, p. 299, abridged. individual form so closely resembles the individual karma, and in its entirety the totality of nibb na? let us turn to brihad ranyaka upanishad. there in 1, 6, 3. we find a mystical formula which reads "amritam satyena channam" this means "the immortal (brahman) veiled by the (empirical) reality" and immediately afterwards this is explained as follows "the pr na("i.e" the atman) to wit is the immortal, name and form are the reality; by these the pr na is veiled" once again we are back at our starting-point. to become one with the pr na or atman is to enter nibb na, and as the means which lead to the former consisted of concentration exercises such as pr n

ALEISTER CROWLEY EQUINOX EQ I 6 2

f binah, saturn" mater coeli "venus in libra, the house of saturn's exaltation" brother aquarius "the house of saturn; in chesed, because pisces is water "hope" brother capricornus "in thethrone of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is 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"

gray! then the dark night-wings glow with iridescent indigo, shot with some violet ray; and all the vision flames across the horizon the millionth of no time- and when we say: hail- thou art gone! the moon is dark beside thy crown; the sun seems a pale image of thy body bare; and for thine hair flash comets lustrous with the dewfall rare of tears of that most memorable one, the radiant queen, the veiled paphian. the wings of light divine beneath thy body shine; the invisible rayed with some tangible flame, seeking to formulate a name, 100 a citadel; and the winged heels are fiery with enormous speed, one spurning heaven; the other trampling hell; and thou- recede! o hermes! messenger of inmost thought! descend! abide! swift coursing in my veins shoot dazzling pains, the word of selfhood in

er and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever, brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness make me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? 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

ALEISTER CROWLEY EQUINOX EQ I 6

. one, two, three- i'll race you all to sidi khaled["they go off r. toward their horses" jocelyn "singing as he goes" what is the worth of a hound or 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 its

r" mohammed. fatma "her aged nubian nurse" ledmiya "a young handmaiden, musical. other waiting-women. pipe-slaves" abdul khan "an eunuch. other eunuchs" achmet "equerry to sliman" a fair-haired christian maiden "daughter to sir rinaldo de la chapelle" messengers the populace 83 act ii "twenty years later. an oriental palace in a city near jerusalem; the hall of audience. in the throne is" laylah "veiled. around her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord hath smitten again the legions of the cross, an

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ote "all's change, but permanence as well..and continued "truth inside, and outside, truth also; and between each, falsehood that is change, as truth is permanence "truth successively takes shape, one grade above its last presentment" we must remember also that beyond a certain point it is not safe nor wise to carry the communication of the facts of the solar system. much must remain esoteric and veiled. the risks of too much knowledge are far greater than the menace of too little. with knowledge comes responsibility and power two things for which the race is not yet ready. therefore, all we can do is to study and correlate with what wisdom and discretion may be ours, using the knowledge that may come for the good of those we seek to help, and recognising that in the wise use of knowledge

cation which meets with recognition. they are the ones who send forth a cry for added power to aid, which penetrates to the ear of those who silently wait- 113- initiation, human and solar copyright 1998 lucis trust rule 3. triple the call must be, and long it takes to sound it forth. let the disciple sound the cry across the desert, over the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life may arise those sounds and scents, and a vibration strong enough to cross the intervening space between it and the portal; to still the restless waters of the emotional life, so that in their limpid, stil

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

for, those deep-seated causes which must be presumed to be producing the seen and known, all solutions as yet fail and will continue to fail in their objective. d. that all attempts to formulate in words that which must be felt and lived in order to be truly comprehended must necessarily prove distressingly inadequate. all that can be said will be after all but the partial statements of the great veiled truth, and must be offered to the reader and student as simply providing a working hypothesis, and a suggestive explanation. to the open-minded student and the man who keeps the recollection in his mind that the truth is- 5- a treatise on cosmic fire copyright 1998 lucis trust progressively revealed, it will be apparent that the fullest expression of the truth possible at any one time will

dge which all who seek to function in the buddhic vehicle must build between higher and lower mind; hence the necessity for the use of the imagination (which is the astral equivalent to mental discrimination, and its ultimate transmutation into intuition. all teachers, who have taken pupils in hand for training, and who seek to use them in world service, follow the method of imparting a fact (oft veiled in words and blinded by symbol) and then of leaving the pupil to follow his own deductions. discrimination is thereby developed, and discrimination is the main method whereby the spirit effects its liberation from the trammels of matter, and discerns between illusion and that which is veiled by it. not much can be here imparted, as the subject, if dealt with at all fully, would convey too m

: these seven heavenly men might be considered as being in physical incarnation through the medium of a physical planet, and herein lies the mystery of planetary evolution. herein lies the mystery of our planet, the most mysterious of all the planets. just as the karma of individuals differs, so differs the karma of the various logoi, and the karma of our planetary logos has been a heavy one, and veiled in the mystery of personality at this time- 120- a treatise on cosmic fire copyright 1998 lucis trust again, according as the centres are active or inactive, so the manifestation differs likewise, and the study which opens up is of vast and abstruse interest in connection with the solar system. 5. the centres and initiation we have dealt briefly with the evolution of the centres, with their

e mental plane, and thus to serve. colours: yellow and the four colours, orange, violet, rose and blue- 486- a treatise on cosmic fire copyright 1998 lucis trust c. petal 3..the utter sacrifice of all forever. colours: yellow, orange, rose, blue and indigo. in the mystery of these subsidiary colours and of the gradual shining forth within the lotus of five colours in any one petal at one time, is veiled the mystery of the five kumaras.62(230) the student who seeks the significance of the preponderance of orange and of rose is approaching the secret of the two kumaras who fell. more it is not possible to say, but the colours hold the esoteric key to this great occurrence. this inner circle of petals is organised and vitalised in the hall of wisdom, and simultaneously the middle circle unfol

, and there their energy becomes exhausted owing to three things: a. lack of sustained will or concentration, b. lack of alignment with the ego, c. a weakness of co-ordination between the two parts of the physical vehicle. the logoic phrase..fifth plane..the plane of the logoic mantram of 35 stanzas. the gaseous body. the gaseous form of the solar system now appears, and the energy centres become veiled and hidden. accretion and concretion rapidly proceeds. the three groups of builders co-ordinate their efforts afresh and a new influx of energy bearing devas from the logoic head centre pours in. the lesser builders respond to the logoic mantram chanted anew at each manvantara, and the seven streams of energy from the seven logoic centres are directed downwards. the logoic song of love or d

ration, c. its sound or note, d. its light. the elemental workers of responsive capacity are gathered and swept into the radius of the force, and begin to gather around. the intended form begins to be apparent, and tiny life after tiny life- 592- a treatise on cosmic fire copyright 1998 lucis trust takes its place in its construction. the result of this "coherency" is that the inner light becomes veiled, its brilliancy dimmed, just as the inner light of the ego in its shadow, or thought form, man, is similarly dimmed and hidden. rule iv. sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him

ead. through the practice of the power of visualisation, the third eye is developed. the forms visualised, and the ideas and abstractions which are, in the process, mentally clothed and vehicled, are pictured a few inches from the third eye. it is the knowledge of this which causes the eastern yogi to speak of "concentration upon the tip of the nose" behind this misleading phrase a great truth is veiled. in proceeding with the "rules for magic" we will take up those concerned with the second set, which deal with the form-building impulses, and those attractive tendencies which are the basis of physical plane manifestation. we have considered certain rules which deal with the work of the solar angel, who (in all true magical work of any kind, is the active agent. we have considered the rule

and mutual correction. they are really destined to work together, but nevertheless on other cosmic planes have points of contact unknown to us. under this attractive pull the informing existences of the various kingdoms of nature are engaged in mutual interaction, and thus swing into lesser but similar activity all the lives of these various bodies of manifestation. these lines of attraction are veiled in mystery, and all that it is possible to indicate is the karma of the lord of the second or vegetable kingdom with the lord of the fifth kingdom, and a close line of linking energy between the lord of the mineral kingdom and the human. these points are only for reference to our own planetary scheme. the lord of the moon chain and the lord of our present animal kingdom are "blood brothers"

, when it seeks to explain the nature of the energies which influence any human being: 1. the quality of the solar system. 2. the quality of the logos of the planet as it pours through the chains and globes and rounds in a sevenfold differentiation. 3. the quality of our earth's complementary planet. 4. the quality of the attraction of our earth's polar opposites. this involves information as yet veiled in deepest mystery, but which will unfold as the true psychology is studied, and which will eventually embody itself in a fourth fundamental of the secret doctrine so that later students will have the three as they are now found in the proem to that book, plus the fourth.29(294) this might be expected in this fourth round. the true astrology will reveal the nature of this fourth proposition

ideration of the planes becomes necessary. the planes are to certain of these hierarchies what the sheaths of the monad are to it; they are veils for the life indwelling; they are media of expression, and exponents of force or energy of a specialised kind. the quality of a ray is dependent upon the quality of the hierarchy of beings who use it as a means of expression. these seven hierarchies are veiled by the rays, but each is found behind the veil of every ray, for in their totality they are the informing lives of every planetary scheme within the system; they are the life of all interplanetary space, and the existences who are expressing themselves through the planetoids, and all forms of lesser independent life than a planet. let me briefly give certain hints concerning these hierarchi

the most important of the evolutions, for through him can be worked out intelligently the laws of group unity for all the three groups, superhuman, human, and subhuman. above him stand those who are too pure or, as it is called "too cold" to be immersed in the matter of the three worlds, below him are found those lives which are too impure (occultly understood) or "too full of burning matter and veiled in smoke" to be able to mount of themselves into regions where stand the unveiled sons of god. man, therefore, acts as the mediator, and in him and through him can be worked out group methods and laws which in a later solar system can form a basic law for unified work. it is this fact which brings about so much of the peculiar trouble and nature of the human kingdom, and it might here be sa

estation upon the physical plane. as he passes through the different grades in the hall of learning his ability so to work and his capacity to get at the thought lying behind all symbols increases. he is no longer taken in by the appearance but knows it as the illusory form which veils and imprisons some thought. 3. the spiritual meaning is that which lies behind the subjective sense and which is veiled by the idea or thought just as the idea itself is veiled by the form it assumes when in exoteric- 735- a treatise on cosmic fire copyright 1998 lucis trust manifestation. this can be regarded as the purpose which prompted the idea and led to its emanation into the world of forms. it is the central dynamic energy which is responsible for the subjective activity. these three aspects of a symb

ributes..cosmic vision, deva hearing and psychic correlation. source..betelgeuse, via the sign sagittarius. hierarchy..the fifth. method..prismatic identification. symbol..a coloured cross, with a star at the centre, and backed by a blazing sun, surmounted by a sensa word. quality..cosmic etheric vision or septenary clairvoyance. path iv. the path to sirius. this path is of all the paths the most veiled in the clouds of mystery. the reason for this mystery will only be apparent to the pledged initiate, though a clue to the secret may be gained if it is realised that in a peculiar and esoteric sense the sun sirius and the pleiades hold a close relation to each other. it is a relation analogous to that which lower mind holds to higher mind. the lower is receptive to, or negatively polarised

ALICE A BAILEY05 THE LIGHT OF THE SOUL

perceived, then activity ensues that right activity and that correct use of force which will bring the goal nearer and make theory fact. 3. memory, or right mindfulness. this is an interesting factor in the process as it involves right forgetfulness, or the elimination out of the consciousness of the ego of all those forms which- 27- the light of the soul copyright 1998 lucis trust have hitherto veiled the real. these forms are either self-chosen or self-created. this leads to a condition of true apprehension or the ability to register correctly that which the soul has perceived, and the power to transfer that correct perception to the brain of the physical man. this is the memory referred to here. it does not refer so specifically to recollection of the things of the past, but covers the

with and without judicial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective nature of god as manifested under the great law of attraction, to which the christian refers when he says "god is love" the nature of god, the great "love" or attractive force, is responsible for the "things subtle" which are veiled by the things external- 59- the light of the soul copyright 1998 lucis trust 45. the gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called pradhana. let the student remember here the following degrees or stages through which he must pass as he penetrates into the heart of the innermost: 1. the gross..form, bhutas, rational tangib

ly 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 ignorance of that which lies outside of itself and progressively has to fight its way out to ever increasing freedom and liberty- 74- the light of the soul copyright 1998 lucis trust first the sphere of its own form is the sole thing it is aware of and it remains in ignorance of all outside of itself. the contacts, brought about by desire, are the factors whereby ig

master of all the masters in the sermon on the mount, and the self-disciplined christian, pledged to purity of life and unselfish service, can take up the practise of yoga much more safely than his more worldly and selfish yet intellectual brother. he will not run the risks that his unprepared brother takes. the words "internal and external purity" relate to the three sheaths in which the self is veiled and must be interpreted in a dual sense. every sheath has its densest and most tangible form and this must be kept clean, for there is a sense in which the astral and mental bodies can be kept cleansed from impurities coming to them from their environment, just as the physical body must be kept cleansed from similar impurities. the subtler matters of those bodies must be kept equally cleans

l self are lost sight of, and he becomes identified with the soul of that form which has been the object of his meditation. unhindered by the mind stuff, or by the desire nature he "enters into" that condition which has four outstanding characteristics: 1. absorption in the soul consciousness and therefore awareness of the soul of all things. form is no longer seen, and the vision of the reality, veiled by all forms, is revealed. 2. liberation from the three worlds of sense perception, so that only is known and contacted which is free from form, from desire and from lower concrete mental substance. 3. realization of oneness with all souls, subhuman, human, and superhuman. group consciousness somewhat expresses the idea, just as separated consciousness, or realization of one's own individua

seed as usually understood, for it is inevitably succeeded by the third stage which is one of great interest. 3. he then slips suddenly out of the lower state of consciousness and realizes his identity with the perceiver, with the thinker on his own plane, and because the mind is controlled and the object seen excites no response, the true identity is able to perceive that which has hitherto been veiled. it should be made clear, however, that the perceiver on his own plane has always been aware of that which is now recognized. the difference lies in the fact that the instrument, the mind, is now in a state of control, it is therefore possible for the thinker to impress the brain, via the controlled mind, with that which is perceived. man on the physical plane simultaneously also perceives

nskrit term used is difficult to explain clearly. such terms as one-pointed, single in intent, fixed, synthesized, perfected concentration, all give some idea of the mind condition under consideration. the aspirant is now deliberately unconscious of all states of mind relating to the three worlds. his attention is focussed upon a specific object, and primarily upon the reality or subjective life, veiled by the form of the object. he is likewise unconscious of himself, the thinker or knower, and only that which is contemplated is realized in the true sense of the term. this is the negative aspect. it should be remembered, however, that this is a very active mental state, for the perceiving consciousness is aware of the object in a most comprehensive manner. the sum of its qualities, aspects

a tree, an animal or the "form of the son of god" the jewel of the first aspect will be found hidden. it will make its presence known through the quality of consciousness in one or other of its many states. 3. specific use in time conditions. as the yogi one-pointedly concentrates on the form, or object, meditates on its quality (the subjective aspect or symbolic nature, and contemplates the life veiled by the form but testified to by the factor of consciousness, he becomes aware of the present stage of development, and thus the future, past and present, stand revealed to his intuition. it will be apparent therefore to even the casual reader, that if meditation in its three above mentioned stages is carried forward correctly, all knowledge becomes possible to the yogi, the eternal now is a

se primarily affects our race and hence the word of the prophet "where there is no vision the people perish" the development of sight and the achievement of spiritual insight is the great objective of our race, and the objective of all raja yoga work. this may be called "illumination" by the mystic or "pure vision" by the occultist but it is one and the same thing. the two other senses are as yet veiled; their true significance will be unfolded in the sixth or seventh races which are to succeed ours, and their true relation is to the buddhic or intuitional and the atmic or spiritual planes. 3. mastery over root substance. this root substance is the pradhana and is sometimes called the root of all, primordial substance, and root matter. rama prasad in his translation and commentary has thes

lence" the wonderful synthesis of the teaching is nowhere more apparent than in this sutra, for the point reached here is of a higher order again than the one referred to in book ii. sutra 45, and intermediate to the condition mentioned there and that referred to in book iv. sutra 30 to 34. in book i. sutra 4, we find the true man entangled in the meshes of the psychic nature and the light in him veiled and hidden. by learning to discriminate between the true self and the lower personal self he disentangles himself, the light which is in him is seen and he is liberated. having achieved liberation, developed the soul-powers and attained mastery, there opens up before him a still vaster and wider experience and realization. he can begin to expand his consciousness from the planetary to the s

shineth with a clear pure light, and radiance poureth from the seven sacred lotuses. he lighteneth the world, and irradiateth the nethermost place with fire divine. that which hath hitherto been restless, wild as the ocean, turgid as the stormy sea, lies quiet and still. limpid the waters of the lower life and fit to offer to the thirsty ones who, groping, cry of thirst. that which hath slain and veiled the real for many lengthy aeons is itself slain, and with its death the separated life is ended. the one is seen. the voice is heard. the real is known, the vision glimpsed. the fire of god leaps upward into a flame. the darkest place receives the light. the dawn appears on earth. the dayspring from on high- 228- the light of the soul copyright 1998 lucis trust sheds its bright beams in hel

side of that veil which hides the father it is needless for us to consider. in our new testament, when the father communicated with the christ, the voice issued out of a cloud (see matt. xvii) 30. when this stage is reached then the hindrances and karma are overcome. the two verses we have just studied have carried the aspirant on from the stage of adept to that of the christ. all that hindered, veiled or prevented the full expression of the divine life has been overcome; all barriers are down, all obstacles removed. the wheel of rebirth has served its purpose and the spiritual unit which has entered into form, carrying with it potential powers and latent possibilities, has developed them to their full extent and unfolded the full flower of the soul. the law of cause and effect as it func

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

insight or intuition, as contrasted with sense, reason and analysis, which are regarded as blind guides leading to the morass of illusion. closely connected with this belief is the conception of a reality behind the world of appearance and utterly different from it. this reality is regarded with an admiration often amounting to worship; it is felt to be always and everywhere close at hand, thinly veiled by the shows of sense, ready, for the receptive mind, to shine in its glory even through the apparent folly and wickedness of man. the poet, the artist, and the lover are seekers after that glory: the haunting beauty that they pursue is the faint reflection of its sun. but the mystic lives in the full light of the vision: what others dimly seek he knows, with a knowledge beside which all ot

e translator of rene guenon's book, man and his becoming, are pertinent to this chapter on the objectives of the meditation process. he refers to the. overwhelming testimony to the mutually-confirmatory agreement, on all essential points, of the western, hindu, moslem and far-eastern esoteric traditions. the truth we so rashly term unattainable awaits us there in unchanged and changeless majesty, veiled indeed from hasty and scornful eyes but ever increasingly apparent to earnest unbiased seekers. according to plotinus, the act of contemplation which essentially constitutes the life of every individual and that of mankind as a whole, ascends gradually and by a natural and inevitable progression from nature to soul, from soul to pure intellect, from intellect to the supreme 'one. if this be

ans of evolution and of god. as he passes through the different stages, his ability so to work and his capacity to get at the thought lying behind all symbols and forms increases. he is no longer taken in by the appearance but knows it as the illusory form which is veiling, imprisoning and confining some thought "3. the spiritual meaning is that which lies behind the subjective sense and which is veiled by the idea or thought just as the idea is veiled by the form it assumes when in exoteric manifestation. this can be regarded as the purpose which prompted the idea and led to its emanation into the world of forms. it is the central dynamic energy which is responsible for the subjective activity."12(66) it is this process of arriving at the reality behind each and every form which is the re

ntelligence which stands alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the self..the mind then tends towards..increasing illumination."13(125) here again the same idea. the use of the mind, final withdrawal from the mind consciousness, and the realization of unity. this tends to steady illumination. the method of sufism the writings of the sufis are much veiled in imagery and symbolism and have a stronger sense of duality than perhaps any other religious esoteric system, except the christian mystical writings. but there emerges even from them the same expression of truth and the same basic method. the following excerpts from the oldest persian treatise on sufism will show. it is interesting to note that those writings persist the longest and show

f the lower soul and the forms of this world, and for the adept, departure from lofty stations and glorious states and exalted miracles; and separation from brethren means turning away from the society of mankind and turning towards the society of god, since any thought of other than god is a veil and an imperfection, and the more a man's thoughts are associated with other than god the more is he veiled from god, because it is universally agreed that unification is the concentration of thoughts, whereas to be content with other than god is a sign of dispersion of thought."14(126) again we find these words "one of the shaykhs says 'four things are necessary to him who prays: annihilation of the lower soul, loss of the natural powers, purity of the inmost heart, and perfect contemplation' an

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

alled the theory of the evolution of light. when it is realised that even the modern scientist is saying that light and matter are synonymous terms, thus echoing the teaching of the east, it becomes apparent that through the interplay of the poles, and through the friction of the pairs of opposites light flashes forth. the goal of evolution is found to be a gradual series of light demonstrations. veiled and hidden by every form lies light. as evolution proceeds, matter becomes increasingly a better conductor of the light, thus demonstrating the accuracy of the statement of the christ "i am the light of the world. iv. the fourth postulate consists of the statement that all lives manifest cyclically. this is the theory of rebirth or of re-incarnation, the demonstration of the law of periodic

ty, working through the pituitary body. these negative and positive forces interact, and when potent enough produce the light in the head. just as the physical eye came into being in response to the light of the sun so the spiritual eye equally comes into being in response to the light of the spiritual sun. as the aspirant develops he becomes aware of the light. i refer to the light in all forms, veiled by all sheaths and expressions of the divine life, and not just to the light within the aspirant himself. as his awareness of this light increases so does the apparatus of vision develop, and the mechanism whereby he can see things in the spiritual light comes into being in the etheric body. this is the eye of shiva, for it is only fully utilized in the magical work when the monadic aspect

e clear teaching on this plane, for the moment a man can "see" on the astral plane, and can achieve equilibrium and hold steady in the midst of its vibrating forces, that moment he is ready for initiation. first, let us gather together some of the terms which are used to describe this sphere of divine being wherewith a man has first to identify himself, penetrate to the centre, pierce through its veiled illusion, and eventually stand poised, untouched, detached, uninfluenced and free- 129- a treatise on white magic copyright 1998 lucis trust the term "astral" so often used is in reality a misnomer. h. p. b. was basically right when she used the term in connection with the etheric or vital planes of the physical plane. when contact is made with the etheric world, the first impression given

work of the hierarchy was thus perpetuated in sign and symbol. there has thus been preserved in the consciousness of the race a pictorial presentation of a momentous planetary condition which worked out in the human family in this threefold coordination. but it was primarily objective. form and symbol, tool and furniture, temple and tone, office and externalities were the prominent factors; they veiled the truth and therefore preserved the 'outer and visible form of an inner and spiritual' reality. only those were, in those days, allowed to participate in these mysteries and work who felt within themselves the longing and desire for the mystical vision, and who loved deeply and were devoted to the spiritual ideal. they were not required to possess active mentalities, and their intellectua

o everlasting peace! but still the work, and still the lifting of the little ones. here in symbolic form we have pictures of human life and progress, of life in form and growing through the building process which marks the creative work. it is only a bald translation of some mantric phrases, and of some basic symbols, and must in no way be considered to be anything except indicative of a process, veiled and couched so that only those who know can understand. esotericists will understand that these five stages cover the life period of every form, no matter whether the creator is cosmic, planetary or human. every form is built by an impulsive spark of life, emanated by a creator, and growing stage by stage under the law of accretion an aspect of the law of attraction, which is the law of lif

s. it is said to date back to early atlantean times. the material on which the writing is found is so old and so frail that all that the masters themselves can touch and see is a precipitation made from it, the original being kept at shamballa. it runs thus, with certain deletions, which it is wiser not to insert "at the four corners of the square, the four angelic..are seen. orange they are, but veiled in rosy light. within each form the yellow flame is seen and round each form the blue "four words they utter forth, one for each human race, but not the sacred sound which bringeth forth the seventh. two words have died away, four sound today. one sounds in realms so high that man can enter not as man. thus are the seven words of man ringing around the square, passing from mouth to mouth "e

t critical point in his creative work wherein the threefold sheath is at the stage where it must, inevitably and unavoidably, make a contact with the matter aspect. it is the stage during which- 324- a treatise on white magic copyright 1998 lucis trust expressing this truth in occult terms, it is literally called upon to "clothe itself and disappear into the light of day" the spiritual man is now veiled by a mental or by a fire sheath. he is clothed "in a watery mist, which is an ancient way of referring to the great illusion. this term conveys not only the concept of the possession of an astral or watery body, but also presents to the mind the effect which that body must have upon the hidden solar angel. the latter looks out through the fire and through the mist and sees distortion and re

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

nd technique of unfoldment, and the work of the builders of the universe was dealt with; emerging out of the mass of imparted facts, and underlying all the teaching, was the idea of a great life with its own psychology and ideas. it was an attempt to give a synthetic picture of the unfolding mind of god as it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the p

your sincere cooperation in the work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatise upon the soul relatively brief. i shall seek to express these abstract truths in such a way that the general public, with its profound interest in the soul, may be intrigued and won to a deeper consideration of what is as yet a veiled surmise. the aquarian age will see the fact of the soul demonstrated. this is an attempt, carried forward in the difficulties of a transition period which lacks even the needed terminology, to aid that demonstration. let me also add that your attitude to the imparted instruction should be that of the student who is seeking truth that can be verified and information that can be applied to th

the student who is seeking truth that can be verified and information that can be applied to the daily life and tested in the crucible of life experience. if, for instance, there are indeed seven rays, embodying seven types of divine energy, then a man should be able to recognise these types and energies in the particular field of phenomena in which he plays his little part. if the truth given is veiled in symbolism and offered as an hypothesis, it should at the same time be unveiled sufficiently so as to be recognisable, and should have in it if sufficient intelligent appeal to warrant its investigation. the words "all souls are one with the oversoul" may and do, i believe, embody a basic and essential piece of information, but unless there is evidence in the world that there is appearing

ht of purpose entered into the minds of men, for the race was not mental nor was it intended so to be. the emphasis was laid upon the quality of the appearance in all preparation for initiation, and the highest initiate of that time endeavoured to express only the quality of god's love. the plan was the great mystery. the christ, cosmic and individual, was sensed and known, but purpose was as yet veiled and unrevealed. the "noble eightfold path" was not known, and only seven steps into the temple were seen. with the coming in of the aryan race, the purpose and the plan began to be revealed. only when the appearance is beginning to be dominated by quality, and consciousness is expressing itself in directed awareness through the form, is the purpose dimly sensed. i seek in various ways to co

forms. these proceed under the law of attractive magnetic love towards the evolutionary accomplishment of a purpose- 31- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust at present inscrutable. this purpose remains unknown only on account of the limitations of the "appearance" which is not yet responsive to the quality. when the illusory appearance and the veiled quality of the life are known and comprehended the underlying purpose will emerge with clarity. indications of this can be dimly sensed and the attribute of this growing awareness can be noted in the tendency of modern thought to speak of patterns and of plans, of blue prints and synthetic formulations of ideas, and in the tracing of historical developments national, racial, human and psych

sixth ray of devotion embodies the principle of recognition. by this i mean the capacity to see the ideal reality lying behind the form; this implies a one-pointed application of desire and of intelligence in order to produce an expression of that sensed idea. it is responsible for much of the formulation of the ideas which have led man on, and for much of the emphasis on the appearance which has veiled and hidden those ideals. it is on this ray primarily as it cycles in and out of manifestation that the work of distinguishing between appearance and quality is carried forward, and this work has its field of activity upon the astral plane. the complexity of this subject and the acuteness of the feeling evolved become therefore apparent. the seventh ray of ceremonial order or magic embodies

ity ray vii. ceremonial order or magic "let the temple of the lord be built, the seventh great angel cried. then to their places in the north, the south, the west and east, seven great sons of god moved with measured pace and took their seats. the work of building thus began. the doors were closed. the light shone dim. the temple walls could not be seen. the seven were silent and their forms were veiled. the time had not arrived for the breaking forth of light. the word could not be uttered. only between the seven forms the work went on. a silent call went forth from each to each. yet still the temple door stayed shut. as time went on, the sounds of life were heard. the door was opened, and the door was shut. each time it opened, the power within the temple grew; each time the light waxed

eyond all doubt or questioning. the mystery of the ages is on the verge of revelation, and through the revelation of the soul that mystery which it veils will stand revealed. the scriptures of the world, we know, have ever prophesied that at the end of the age we shall see the revelation of that which is secret, and the emergence into the light of day of that which has hitherto been concealed and veiled. this, our present cycle, is the end of the age, and the next two hundred years will see the abolition of death, as we now understand that great transition, and the establishing of the fact of the soul's existence. the soul will be known as an entity, as the motivating impulse and the spiritual centre back of all manifested forms. the next few decades will see certain great beliefs substant

sought. i rest" seventh ray "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent let him chant forth the word `the creative work is over. i, the creator, am. naught else remains but me" references to the secret doctrine ray 1. will or power planet. sun, substituting for the veiled planet vulcan. day. sunday. exoteric colour .o range. s.d.iii. p. 478. esoteric colour. red. human principle. prana or life-vitality. divine principle. the one life. spirit. this is regarded as a principle only when our seven planes are seen as the seven sub-planes of the cosmic physical plane. element. the akasha "it is written- 261- a treatise on the seven rays- volume i: esoteric psychol

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

life and salvation to the individual and also to humanity. we have been busy fighting over the non-essentials of traditional interpretation and have omitted to teach the secret and the technique of the christian life. we have over-emphasised the doctrinal and dogmatic aspects, and have deified the letter, whilst all the time the soul of man was crying out for the spirit of life, which the letter veiled. we have agonised over the historical aspects of the gospel narrative, over the time element, and over the verbal accuracy of the many translations, while failing to see the real magnificence of christ's accomplishment and the significant teaching it holds for the individual and for the race. the drama of his life and its practical application to the lives of his followers have been lost to

difficulty, christ is to be found, the christ life can flower forth, and we can stand face to face before him as the initiator. the blind poet, george macdonald, sensed this when he wrote the beautiful words which have brought comfort to so many "challenge the darkness, whatsoe'er it be, sorrow's thick darkness or strange mystery of prayer or providence. persist intent, and thou shalt find love's veiled sacrament. some secret revelation, sweetness, light, waits to waylay the wrestler in the night. in the thick darkness, at its very heart, christ meets, transfigured, souls he calls apart" in this cave of initiation, all the four kingdoms of nature can be seen unmistakably symbolised for us. in the rocky structure of the cave, the mineral kingdom appears. the fodder and the hay, naturally th

soul and the new birth be experienced, so simply and so practically that its meaning can appear, thus enabling us to do that which is needed? perhaps from the following statements: 1. hidden in every human being is the "word incarnate" the son of god made flesh. this is "christ in us, the hope of glory" but as yet only a hope for the mass of men. christ is not yet made manifest. he is hidden and veiled by the form. mary is seen, not the christ. 2. as the wheel of life (the galilee experience) carries us from one lesson to another, we approach nearer and nearer to the indwelling reality and the hidden deity. but the christ child is still hidden in the womb of the form. 3. in due time, the personality physical, emotional and mental is fused into one living whole. the virgin mary is ready to

the demonstration of a perfection such as the world had never previously seen. the soul, which is the hidden christ in all, mediates between the spirit (the father) and the human being. christ emphasised this when he called attention to man's essential divinity, speaking of god as "our father" as he was the father of christ. it was the light which he came to show and which he saw also (hidden and veiled) in all, enjoining upon us that we should let that light shine forth."5 he challenged us to show, and commanded us to demonstrate the perfection of which he was the embodiment. he proved to us the possible, and called upon us to- 58- from bethlehem to calvary copyright 1998 lucis trust express it. in this uniqueness of revelation christ stands alone, because he was the greatest, the highest

e peace of god descended upon jesus. secondly, the essential dualities of existence are typified for us in the bible. the old testament stands for the natural lower man, the virgin mary aspect, carrying within itself the promise of the messiah, of him who shall come. the new testament stands for the spiritual man, for god made flesh, and for the birth of that which the material nature carried and veiled for so long. the old testament opens with the appearance of the raven at the time of the founding of the ancient world, as we can begin to know it. the new testament opens with the appearance of a dove one the symbol of the raging waters, the other the symbol of the waters of peace. through christ and the unfoldment of the christ life in each human being will come "the peace which passeth u

e to the mystic a realisation of a subjective world whose characteristics are light, radiance, beauty and indescribable wonder. all the mystical writings are attempts to describe this world to which the mystics seem to have access, with its forms varying according to the period, race and point of development of the seer. we know only that the divine stands revealed, while the outer form which has veiled and hidden it dissolves, or is so transformed that only the inner reality is registered. the temperament and tendencies of the mystic his own innate quality have also much to do with his description of what he sees. however, all are agreed on the essentially transcendent nature of the experience, and convinced of the divine nature of the person concerned. great indeed was the power and myst

plod some call it consecration, and others call it god. william herbert carruth. 1 we now come to the central mystery of christianity, and to the climaxing initiation to which men, as human beings, can aspire. of the next initiation, the resurrection, and of the ascension connected with it, we know practically nothing, beyond the fact that christ rose from the dead. the resurrection initiation is veiled in silence. all that is recorded is the reaction of those who knew and loved the lord, and the after-effects upon the history of the christian church. but the crucifixion has always been the outstanding, dramatic episode upon which the entire structure of christian theology has been founded. upon this has the emphasis been laid. millions of words have been written about it, and thousands of

is cross is every tree" 10 the wonder of christ's mission lay in the fact that, though he was one of a long continuity of perfected divine men, he had a unique function. he summed up in himself and brought to a conclusion the symbolic presentation of god's eternal sacrifice upon the fixed cross of the heavens, to which the stars bear testimony and which the history of religion has so successfully veiled, and today refuses to recognise. the heavenly man is today pendant in the heavens, as he has been since the creation of the solar system, and as christ said "i, if i be lifted up from the earth, will draw all men unto me,"11 and not all men only, but eventually all forms of life in all kingdoms will render up their life, not as an imposed sacrifice, but as a willing offering to the final gl

er 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 was thinking of those mithraic rites with which everybody at that time must have been so familiar."24 christ came to abolish these sacrifices by showing us their true meaning, and in his person as perfect man he died the death of the cross to show us (in picture form and through actual d

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

ome coordinated, fused, and blended in the separative personality. man, the solar angel, is the sum total of those energies and forces which are unified, blended and controlled by that "tendency to harmony" which is the effect of love and the outstanding quality of divinity- 4- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust man, the living monad, is the veiled reality, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. th

e actor appears in process of learning his part; he makes his debut and prepares for the day of full personality emphasis. the soul comes forth into dense form and on the lowest plane. the self begins the part of its career which is expressed through selfishness, leading finally to an ultimate unselfishness. the separative entity begins his preparation for group realisation. a god walks on earth, veiled by the fleshly form, the desire nature and the fluidic mind. he is a prey temporarily to the illusion of the senses, and dowered with a mentality which primarily hinders and imprisons but which finally releases and liberates. there has been much written in the secret doctrine and a treatise on cosmic fire on the subject of individualisation. it can be simply defined as the process whereby f

veal 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 wander in illusion' the word went forth 'all is illusion, o dweller in the shadows. come forth into the

ed. 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 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

and knows certain ideals as facts in his experience. these might be listed in a very simple way and would then connote to the superficial student the simplest achievement of the probationary path. it would, however, be well if we could grasp this fact with clarity, that this simple formulation of requirements and their achievement within the aspirant's consciousness, demonstrate as the outer and veiled reactions of his mind to some deeply esoteric cosmic truths. this statement contains the very essence of the esoteric knowledge. the quite ordinary formulations of loving living and of daily instinctive self-sacrifice suffer from being so vitally familiar and yet if we could only realise it they are only on the outer fringe of the deepest world truths. they are the a.b.c. of esotericism and

ctivities of the lower mind. but one thing is oft forgotten in the great expectancy. there is no need for too great an upward straining or too intense an outward looking, to use terms which the usual limited point of view can grasp. that which is to be revealed lies all around us, and within us. it is the significance of all that is embodied in form, the meaning behind the appearance, the reality veiled by the symbol, the truth expressed in substance. only two things will enable man to penetrate into this inner realm of causes and of revelation. these are- 151- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust first, the constant effort, based on a subjective impulse, to create those forms which will express some sensed truth; for thereby and throug

e world of reality for humanity. this realisation will, in its turn, bring about two subsequent effects: 1. a close adaptation of the form to the significant factors which have brought it into being on the outer plane. 2. the production of a truer beauty in the world and, therefore, a closer approximation in the world of created forms to the inner emerging truth. it might be said that divinity is veiled and hidden in the multiplicity of forms with their infinite detail, and that in the simplicity of forms which eventually will be seen, we shall arrive at a newer beauty, a greater sense of truth and at the revelation of god's meaning and purpose in all that he has accomplished from age to age. secondly, the constant effort to render oneself sensitive to the world of significant realities an

r to hold on to the high point of consciousness at which the revelation comes. 3. the focussing of the faculty of the imagination upon the revelation, or upon as much of it as the brain consciousness can bring through into the lighted area of external knowledge. it is the imagination or the picture-making faculty which links the mind and brain together and thus produces the exteriorisation of the veiled splendour. if the creative artist will ponder upon these three requirements endurance, meditation, and imagination he will develop in himself the power to respond to this fourth rule of soul control, and will know the soul eventually as the secret of persistence, the revealer of the rewards of contemplation and the creator of all forms upon the physical plane. this use of the creative imagi

by him upon earth. all that the student can grasp is that the plan will be the dynamic impulse of this third and vital energy which will pervade the outer court of the temple, constituting a temple of initiation upon the physical plane, thus externalising the activities of the hierarchy in certain possible respects. the first initiation will then take place upon earth. it will be then no longer a veiled secret. this is the initiation of the outer court, wherein the approach of the soul upon the way of descent into manifestation, and the subsequent appropriation of the proffered divine energy by the personality upon the way of ascent will take place. the holy place is the place where the second initiation is enacted, and this will some day be given upon the astral plane when the illusion th

ee worlds of human endeavour and in the five states of consciousness, human and superhuman. this brings the disciple to the period wherein the third initiation can be taken; then still higher forces can be brought into play and the technique of duality can be considered, mastered and used. it will be obvious to you that i cannot give you the rules of this technique, as they constitute part of the veiled secrets of initiation. though duality is emphasised, it is a duality which produces simplification, merging and synthesis. man is then viewed as a duality of spirit and matter and not as the well known triplicity of spirit, soul and body. now let us for a moment consider the technique of fusion. the keynotes of the three techniques are as follows: first ray..isolated unity. second ray..incl

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ly bringing into your life new complications and emerging personal difficulties. i shall have more to say to you later when the adjustments necessary to your chosen change of circumstance and of life have been made and quiet has settled down again. these periods of upheaval and re-arrangement come at times sometimes soul induced and sometimes as personality events. they must be lived through, the veiled lessons learnt and the possible expansions of consciousness induced. we facilitate or hinder these expansions by the moves we make; we hasten or delay our growth by our enacted decisions. the true disciple, however, proceeds upon his way at any cost and naught can arrest his progress on the path. i have asked myself what i can say to you at this time that will be of definite value. four thi

sciousness are all related to the capacity of the human being, under soul control, to be magnetic and to "emit the vibratory call which can penetrate to the ear of the one who holds the thread" this is quoted from a very ancient manuscript in the archives of the hierarchy, dealing with this stage of discipleship. i am for the first time making this information available in a brief and necessarily veiled and inadequate form to the disciples, assembling this cycle at the call of the hierarchy. only those who are at this stage of discipleship will really comprehend what i say and profit by the hints. this fourth stage is only possible to a disciple who has been an accepted disciple for more than one life and who has demonstrated his ability to work with selflessness and pertinacity. the requi

value of his contribution to the master's work and the ashram life. he is engrossed in the task and the opportunity and not with the master and with his individual position in the master's thoughts. most disciples in the early stages of their novitiate never forget that they are disciples. this is what the master morya has called the "smug recollection of the self-engrossed mind" it is a form of veiled pride which beginners find it difficult to avoid. never for a minute do they forget the fact of their discipleship and the fact of the master, no matter how active their service; yet if they were truly working from a point of tension they would forget his very existence in the work to be done for their fellowmen. 4. the chela on the thread has reached a point where the higher correspondence

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

almost unanimously that both of them have failed in their divinely assigned tasks. it is realised everywhere that new life must be poured in, but this will take a new vision and a new approach to living conditions and this only the appearance of the christ can teach and help us bring about. as an ancient scripture says "that which has been a mystery shall no longer be so, and that which has been veiled will now be revealed; that which has been withdrawn will emerge into the light and will then enhance that light and all men will see and together will rejoice. the time will come when destruction will have wrought its beneficent work; then men, through suffering, will seek that which they have discarded. in vain pursuit, they sought that which was near at hand and easy of attainment. posses

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

to the future. those who do not grasp this important fact, whether they are what is called belligerents or neutrals, will suffer deeply as a result of their non-participation in the fate of the whole. the isolationist or the super-racial attitudes of the bewildered german people are the attitudes of the separative tendencies of the form nature with its wrong emphasis; but so also is the attitude, veiled under beautiful words and misty idealism, of any neutral power who stands aloof from the happenings of the present. the hierarchy is not neutral. it is one with the right element in every nation and set against all separative, isolationist and materialistic attitudes. such attitudes prevent the apprehension of the true spiritual values and hinder human development. identification with all a

its way according to the purpose, aspiration and the orientation of the entity (human or national; it can express soul purpose or personality selfishness, but the innate urge to betterment will inevitably triumph. this entire question of the planetary centres and the energy which they release is naturally of great interest and, could we but realise it, of supreme importance. some great truth lies veiled behind the tendency of all peoples to regard certain cities and places as holy and as set apart for their spiritual value; they make them the goal of their pilgrimages; in connection with the human being, the same analogy holds good and the heart, for some reason, is regarded as holier and more desirable in its expression than the head. all this indicates an innate recognition by humanity t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

, thereby testifying to the latent hidden presence. 4. the reaction of the intuitives throughout the world to that revelation and the form in which they present it to the world thinkers. these latter are ever the first to appreciate and appropriate the new truth. the intuitives present the next phase of truth in a relatively pure form even though at the time of presentation it may be symbolically veiled. 5. the response of the thinking world to the presented truth. it is at this point that illusion appears and misinterpretation and misrepresentation take place. these untrue interpretations of revealed truth, when they have lasted long enough and have acquired momentum, add to the general illusion and become part of it and thus feed and are fed by the world illusion. this is the built-up il

general illusion and become part of it and thus feed and are fed by the world illusion. this is the built-up illusory form of thought, developed down the ages, which controls so much of the mass belief. when the revelation reaches this stage, the mass of men become involved; they recognise the illusion as the truth; they regard this illusion as reality; they fail to grasp the significance of the veiled, symbolically presented revelation but confuse it with the illusory presentation, and thus the intuitively perceived revelation becomes a distorted, twisted doctrine. theological interpretations and dogmas fall into this category and there ensues a re-enactment of the ancient drama of the blind leading the blind, to which christ referred as he faced the theologians of his time. the above st

ion with the teaching which emanated from the hierarchy (the custodian of secondary revelations, as shamballa is of primary) fifty years ago and which took the form of the secret doctrine. h.p.b. was the "penetrating, sensing, appropriating intuitive" the revelation she conveyed followed the accustomed routine of all secondary revelation from the source to the outer plane. there the minds of men, veiled by illusion and clouded by glamour, formulated it into an inelastic doctrine, recognising no further revelation and holding steadily many of the theosophical groups that the secret doctrine was a final revelation and that naught must be recognised but that book and naught deemed correct but their interpretations of that book. if they are correct, then evolutionary revelation is ended and th

raining of the exact intuitive. paralleling their intuitive response and their effort to precipitate their intuition into the world of human thought, there must also be the steady development of the human mind so that it can grasp and apprehend what is projected, and in this too lies the hope of the race. b. group intuition dispels world illusion today the world is full of illusions, many of them veiled under the form of idealisms; it is full of wishful thinking and planning, and even though much of this is rightly oriented and expresses the fixed determination of the intelligentsia to create better living conditions for the entire population of the world, the question arises: is there in the sum total of this wishful thinking enough of the essential dynamic livingness which will carry it

g, and indicating likewise the steps whereby reality can be known and all veiling forms disappear. behind these words of illusion, glamour and maya, lies truth. this truth is the clear consciousness of being, of existence and of essential, initial reality. that is the reason that christ stood mute before pilate who symbolised the human intellect; he knew that no reply could convey meaning to that veiled, inhibited mind. illusion is the mode whereby limited understanding and material knowledge interpret truth, veiling and hiding it behind a cloud of thoughtforms. those thoughtforms become then more real than the truth they veil, and consequently control man's approach to reality. through illusion, he becomes aware of the apparatus of thought, of its activity, expressed in thoughtform buildi

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

sotericist. 10. virgo is a triple sign. 11. scorpio is also a triple sign, closely resembling the symbol of virgo. these two signs are crucial in the experience of the human being, indicating as they do the function of the triple form and the liberation of the man imprisoned in the form, through the tests in scorpio wherein he proves to himself and to the world the reality of that which virgo has veiled or hidden. 12. the symbol for the sign capricorn is most mysterious. it conceals the mystery of the crocodiles, or makara. it is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. these signs and their relationship to the sacred and non-sacred planets will be considered later. to sum up: man will, therefore, hav

2. the power of venus is lessened in this sign. it is a detrimental sign to venus. the reason for this is that when the sun is exalted and blazes forth in all its glory, the other lesser luminaries fade out. just as the personality is lost sight of in the light of the soul, the solar angel, so the soul itself disappears and its power and radiance fade out when the presence, which it has hitherto veiled, appears and dominates the scene at the end of the greater world cycle. we are told that the incarnating minds, human beings, the solar angels, came originally from venus, but they in turn give place to the monad, the one. mind gives place to intuition and reason to pure perception. 3. saturn "falls" in aries. this has two meanings, for this is a dual sign. first: saturn is the lord of karm

n the path of discipleship. this first ray potency has only lately been experienced by humanity as a whole as it neared the stage of being the world disciple, and vast numbers relatively stood upon the path of discipleship and probation. hence the recent discovery of pluto and the sensed power- 100- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust of vulcan, veiled by the potency of mercury and hidden behind the planet. second ray influences and potencies are abidingly present and pour into our planetary sphere and life, via the sun (veiling a hidden planet) and jupiter. these sweep the forces of leo, sagittarius, pisces, aquarius and virgo into and through our entire planet and all its kingdoms in nature. from the above few points, hints can be gathe

toms or indications of the "entering into manifestation" of the new civilisation and culture. they portend the birth of the new era for which the entire world waits. this will happen if speaking esoterically the sixth ray energy of mars is transmuted into the sixth ray energy of neptune, for the one is "objective and full of blood" and the other is "subjective and full of life" a great mystery is veiled and hidden in the above relationship, for cancer-neptune is expressive of the seventh ray which rules and controls the eighth creative hierarchy. this is one of the five hierarchies whose names are unknown to us and this particular one stands upon the verge of liberation. at the same time it is closely connected with the mind principle as it works out through the solar angels or through the

ower and of directed influence. venus, the intelligent mind, has its power lessened in this sign because the intellect having been developed and used must now be subordinated to a higher power of the soul, the spiritual intuition. the son of mind, the solar angel, must now manifest as a son of god. this solar angel, when in control, must give place eventually to the presence. this it has hitherto veiled or- 134- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust hidden. venus must wane and the sun as a symbol of deity must wax in influence and finally take its place. such are the symbolic and esoteric significances. the moon is here regarded as functioning in its true nature and, therefore, as expressing symbolically that which is dead. the moon here st

this powerful sign to the natural processes of form production and to the silent activity which is going on within the womb of time and space. jupiter, in spite of its latent power, is also "lessened" in influence at this time because of the second principle or second aspect of divinity, the son or the germ of the christ who will come, the son of mind, descends into the depths and is temporarily veiled or hidden. i would recommend to the astrologers of the future a careful investigation of the falls, exaltations and the diminution of power which take place within any zodiacal sign; the whole problem must be viewed in a large manner and not so specifically from the angle of personality horoscopes. when the planets are rightly related to the rays which they are expressing, then the wider th

d "the heart of the lion" there is more real occultism hidden in the names given to the various stars by astronomers down the ages than has yet been realised, and here you have a case in point. it will be apparent to you (given a little thought) that the sun, as it veils neptune, produces a potent effect upon the personality, symbolised for us here by the astral body, whilst uranus (which is also veiled by the sun) symbolises the effect of the soul upon the personality. hence the activity of the seventh ray, which is from one angle the lowest aspect of the first ray. hence you have also the underlying idea of: 1. the awakening of the personality to soul control and contact, with a true expression- 178- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust

gh in orthodox astrology, the moon is substituted for neptune because it is the form nature which is dominant in the longest stage of human unfoldment, just as esoterically, it is the feeling-sensitive nature which dominates the average man; it is with this stable tendency that the disciple has to wrestle. in the mass mind (of which cancer is the truest expression, it is fortunate that neptune is veiled by the moon and that the form fails to register or step down many of the impacts to which the true man is sensitive. average humanity is not yet fully equipped to bear the full range of these impacts, to handle them constructively or to transmute them and interpret them accurately. upon the path of discipleship and along the line of esoteric development, one of the major difficulties and gr

ther for this is the underlying theme of the entire creative and evolutionary process the interplay of the opposites. in capricorn, venus reveals to man that desire for the whole, for the universal, which is the hallmark of the initiate and the true expression of the spiritual life. when we come to a consideration of the esoteric ruler of taurus, we find ourselves confronted by vulcan, one of the veiled and hidden planets and one which is, therefore, little known or understood. i have earlier referred to vulcan as the fashioner of divine expression. in a peculiar sense, the energy which streams from vulcan is fundamentally the strength and potency which sets the world evolutionary process in motion; it embodies also the energy of the first ray, that force which initiates or begins and that

depths, grasping the divine purpose and so bending the will of the little self to that of the greater self. the depths have been reached and there is no more to be done. the light from the eye of the bull which with ever increasing radiance has guided the struggling soul must give place eventually to the light of the sun, for vulcan is a substitute for the sun; it is spoken of sometimes as being veiled by the sun and at others it stands for the sun itself. it stands between the man and the sun, the soul. therefore, we have in this connection- 232- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust three symbols of the light: 1. taurus. the eye of illumination or light. the bull's eye. illumination. exoterically the physical sun. 2. vulcan. the one who

d planet a correspondence to the four aspects of the lower man. you have there, first the physical outer shell, the etheric or vital body, astral body and the mental body, plus a fusion with the fifth body, the personality. the task of our planetary logos and of all advanced human beings is clearly to be seen. from a larger and more synthetic attitude, you have the four kingdoms in nature and the veiled fifth kingdom, the kingdom of god. from still another angle you have: aries ruled by mars. cancer ruled by the moon, veiling a sacred planet. leo ruled by the sun, veiling a sacred planet. scorpio ruled by pluto. you will note that pluto and not mars is here mentioned by me as a non-sacred planet, ruling scorpio. the reason for this is that there is a relation between mars and pluto analogo

es place" but in this connection it must be remembered that death is definitely brought about by the soul. it is the soul which shoots the arrow of death (the upward pointing arrow is the astrological symbol of pluto) it is only in the present cycle that the sun and moon "veil" certain planets and are the exoteric symbols for certain esoteric forces. as evolution proceeds, the planets will not be veiled. their influences will not be so remote. at present the mechanism of the majority of the human family is not tuned to the reception of the rays from vulcan, uranus or neptune whilst pluto at present only evokes response from groups or from those disciples who are enough evolved rightly to respond. the three veiled planets vulcan, uranus and neptune are all sacred planets, embodying first, s

ideas. 2. if he will distinguish between the effects of the sacred planets and the non-sacred he will find the sacred planets endeavour to fuse the personality and make it the instrument of the soul and the non-sacred planets influence more specifically the form nature; much light on the pull between the pairs of opposites may then pour in. 3. if he will study the "fluid area" where the planets, veiled by the sun and moon, come into play and will realise that he must decide (from a study of the chart of the subject and any knowledge he may have) what is the point in evolution reached and which of the three veiled planets is the ruler, he will get much intuitive understanding. he will find himself able to throw much light upon the problem of the probationary disciple when considering the e

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ters was a closely guarded secret; now they are discussed from public platforms in all our great cities. the way of meditation and its techniques were closely guarded subjects and the public was taught that such teachings were dangerous; today, this idea is exploded and scores of people throughout the world meditate, make alignment and arrive at soul contact and knowledge. the truth has also been veiled and hidden by a vast body of secondary teaching which has sidetracked the interest of the enquirer, and engrossed his attention through the importance attached to phenomena. posture, the use of ancient formulas, words and mantrams, breathing exercises, mysterious hints as to the raising of the kundalini fires, the awakening of the centres and other enticing aspects of secondary occultism ha

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

is not yet generally recognised as an electrical unit; its nature as pure atomic energy is not yet realised; the fact of the energy body, the etheric vehicle, is not at this time recognised in the teachings of the modern medical schools, though the fact has been discussed; the explosive nature of energy, when in contact with force, or of the soul in relation to substance, is completely unknown or veiled in mystical language. until such time as the new scientific formulas and the new approach (which the discovery of the release of atomic energy has made possible) have become more generally understood, are a familiar subject of discussion and couched in familiar language, the coming science of healing must remain behind a veil of unsuitable language and hidden by inappropriate words. this fa

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

e has already worked off a very great deal of his karma, both good and bad, and is now ready to build his own cross upon which he takes his stand with his hands stretched out in blessing. that is the idea underlying this seventh meditation on the vertical and the horizontal position of the practising disciple. in this meditation you therefore have: the vertical life 1. god, or the divine reality, veiled by all forms. 2. the polar opposite to this, i.e, the matter in which this divine nature is expressed. 3. the method, based on ray tendencies, of this revelation. 4. the polar opposite, i.e, achievement. the trained disciple works always from the angle of achievement, of attained success. this attitude he assumes as regards himself, the serving disciple, and the work to be done. the horizon

itiation which i called in an earlier instruction the "presentation of points of revelation" these formulas, when rightly studied and eventually somewhat apprehended, at least intellectually, carry the disciple to the point where that which is new, hitherto unrealised and for which no words exist, is suddenly contacted. st. paul had reached such a point when he referred to "the third heaven as it veiled the seventh (which was the original wording, deleted by the recipients of his message at that time as utterly meaningless. eye has not seen nor has ear heard the inexpressible revelation which comes to the initiate who can penetrate into certain high places where the nature of the divine will suddenly assumes a different and amazing significance, where the purposes being worked out in the c

r conception of these matters and to give you an entirely new slant on this engrossing and assertive work. what i have to say grows out of certain hints i gave you in the preceding pages. these hints are good illustrations of that method of teaching which is profoundly rooted in hierarchical technique. i said: 1. that more rapid processes of initiation are now being instituted. 2. that initiation veiled a secret and that its revelation was imminent- 224- discipleship in the new age- volume ii copyright 1998 lucis trust 3. that every initiation permits a closer sharing within the hierarchical life and that this sharing is closely related to vitality and to vital tension. 4. that initiation is concerned at this time with group life and not with the individual. 5. that initiation concerns the

the cosmic physical plane but from the cosmic astral plane also. it is with these thoughts that i must stop my present exegesis, because language has not yet the capacity to indicate the truth, even if such indications were fruitful and of use even to the advanced aspirant. on hints there is one mistake which esoteric students are prone to make; they are apt to believe that a hint is so carefully veiled and so cautiously concealed that it is only discoverable after most persistent search. such is not the case. a hint is usually quite obvious, and should be; however, its meaning, as it concerns the life, work and activities of the disciple, is the factor which presents difficulty and calls for careful reflection. take, for instance, the obviousness of the hint (on page 319) in which even th

8- discipleship in the new age- volume ii copyright 1998 lucis trust they show also (and i would like you to note this with care) that each initiation is the evidence in the disciple's life that he has succeeded in grasping some great divine idea. in the five formulas with which you were presented, five divine ideas were given to you. they were apparently familiar on the surface, but each of them veiled a deep and hidden significance. each of these five ideas controls one or other of the five initiations, but they have not been given to you by me in their right order. that order is for you to determine. i have no intention to give it to you, and you have no need to receive any more of these formulas. i will however, in later instructions, take up each of these supreme, governing ideas and

leship in the new age- volume ii copyright 1998 lucis trust initiations entirely centred in consciousness upon the larger whole wherein the ashram to which he belongs is a part; he is attentive to the christ, the head of the hierarchy, because he is the initiator of the first two initiations which always seem to the neophyte of major importance. after the third initiation he is attentive to that "veiled presence of awful power who tests his fitness for working in the will of god" i would ask you to note the peculiar phrasing "working in the will of god" and to remember that that will, centred or focussed in shamballa, is one of the great basic energies; the initiate has to learn to work in and through that will. if, therefore, each initiate in the group is conscious of the initiation next

the remaining five initiations; in these initiatory processes there is a "spiritual absorption of the initiate into the circle and into the cycle of the universal mind; the initiate is then "caught up and liberated into planetary fields of endeavour wherein the will must be employed as the monad may direct" you can see from the above how abstruse all this advanced teaching must necessarily remain veiled and protected in order to protect and guard the initiate. this dual procedure in relation to the crucial moment in each of the initiations is always most scrupulously guarded. the moment "wherein the initiate, standing upon the point within the triangle and not upon the square" sees (in a flash of time) the great aligning procedure which will carry him from the immediate point of revelation

e monad is the source of light, not only to the human family, but it is the receiver of light from the threefold sun; it is the lens through which the light of the solar logos can flow to the planetary logos, preserving and holding steady in that light the vision, the purpose, the will and the creative intention of the planetary logos. more along this line i may not convey to you. i can only give veiled suggestions and formulate for you certain phrases or seed thoughts which (if duly considered and reflected upon) will begin to train your perception and develop the third eye, enabling it to reorient itself and change its function when the right time and the correct emergency come. i have told you that these points of revelation are the germ or seed of a certain invocative potency; this is

ss and to pass through the door of initiation. it is at this point that the new training in this new era of hierarchical activity is applied to the modern disciple. being naturally a mental type, he is unfolding rapidly a correct sense of proportion, and is therefore urged by ashramic activity and by the aura of the ashram in which he is now permitted to work, to discover for himself that hint or veiled information which will clarify his way. he begins to understand that the lower mind, with its multiplicity of differentiations and its tabulating, analysing and complicated approach to truth, is only a foundation upon which he can take a firm stand, but that he is faced with a profound simplicity; he realises that he must find out for himself that hint (which his own ray equipment hides but

peaks; suddenly his search seems ended and reward in the form of revelation is accorded him. this procedure and sequence of events has been the ordinary form for centuries and all the time the idea of god transcendent dominated religious thought. but the revelation accorded is, in reality, related (until the sixth initiation) to god immanent, to god in form, to god in the human heart, and to that veiled and hidden supreme reality which motivates all existence and which is for ever consciousness aware of itself. revelation is a progress of penetration: first into the mind, then into the heart, and lastly into the purpose of the one in whom we live and move and have our being. the agent of revelation is, for the first two initiations, the soul and for that reason the first initiation is said

find that i am giving you definite instructions in the way of initiation. your response and your search lies, however, in the field of esoteric recognition more than in the field of the reception of new facts. so much has been given out in the past few years and decades anent initiation; it has largely been made exoterically, and received exoterically and the true import of the teaching has been veiled. my task with you is not so much the impartation of new facts, truths, points of view and interest, but the awakening into reality of that which your mind already has received as theory and hypothesis- 450- discipleship in the new age- volume ii copyright 1998 lucis trust you stand today, my brother, at a major point of crisis and you stand alone. those in your immediate environment are of

the garden stands between the outer world and the inner sacred place you call my ashram. within the garden take your stand. there rest. move forward to the gate at need, returning ever to the place of rest. open the door when called upon, but retain the key. the surging crowd will touch you not nor hurt the garden in its loveliness" behind these three symbolic stanzas, if i may so call them, are veiled three needed lessons which you must learn and master. i am not telling you what these lessons are, for the joy of discovery must be yours. i do not need to tell you either that i send you with constancy thoughts of strength and sustaining understanding. long years have taught you that my strength goes out to you when your own inner strength is called into play and is used by you consciously

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

g inflicted (as, for instance, in war time) and the greater the process of terrorism, the quicker the end which is desirable and right; they hold often that the more dire the effects of planned conditions, the more rapidly will the correct consummation be achieved. it is not, however, the duty or right of man to turn first ray force to selfish ends or material objectives; responsibility cannot be veiled behind specious and distorted half truths and evil cannot be done in order that good may come. what is applied by the lord of the world in shamballa under the motivation of love, wisdom and selflessness with a sure touch and a judgment as to times and seasons cannot be so used by those motivated by personality objectives, either on an individual or a personality scale (for nations as well a

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

ould; but add to it three great demands and forward move. let there be no recollection and yet let memory rule. work from the point of all that is within the content of the group's united life. rule iii. for applicants: triple the call must be and long it takes to sound it forth. let the disciple sound the call across the desert, over all the seas and through the fires which separate him from the veiled and hidden door. for disciples and initiates: dual the moving forward. the door is left behind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas be

anced and the closest to him. only those have clear perception of his divine purpose who do not belong to our earth humanity at all; these are the lives who came with him to this planet when he came, and who remain with him as "the prisoners of loving intention" until the last "weary pilgrim has found his way home" this spiritual will is something of which humanity knows nothing; it is hidden and veiled by the self-will of the individual and the group will of the soul. through both of these experiences the human being moves until his individual will is developed and grounded, focussed and reoriented, and his group will is unfolded so that it includes and swallows up the dedicated, conscious, individual will. when this fusion has taken place (at the third initiation) a great revelation unfo

radiance that, as the old commentary puts it "he who entered among the first to penetrate within the veils absorbed the light and knew not how to pass it on. neither he nor they were ready, but the light was there and likewise the two directing eyes. but only one can use, project and send the light upon its mission. the other must be blinded, and of this fact the lawgiver was aware. he therefore veiled the light, assuming towards this end a fragment of that which he had helped destroy, and so descended from the mountain top, back to the darkness of the earth" the second, and much the most important rent, was made by the power of the second aspect when the christ subjected the master jesus to the fourth initiation and their joint influence was triumphant over death. then we read that the v

group mind will be well organised and functioning rhythmically. thus the group "personality" will be active, but divinely active, by the time this particular stage is reached. the group soul will also be in full flower as- 141- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust an expression of the inner ashram, and at the very heart of the group life, veiled and hidden by its outer personality expression and by its vibrant loving soul, will be a point of living fire or life which in due time and under right conditions must be transferred into the inner ashram, found on triadal levels. this may or may not mean the destruction of the group causal body and the establishing of a direct line of relationship between the pure ashram and a group of dis

ransmutation disappear. 4. let the o.m. be heard right at the centre of the group, proclaiming god is all. you can gather from the above what a tremendous field of esoteric truth is here covered and how abstruse to the average occult student is the theme. again i would remind you that the real significance will only be perceived by the trained initiate and that what i say here must necessarily be veiled and even meaningless to the non-initiate, even whilst radiantly clear to those who truly know. again, i would remind you that i write this particular section of a treatise on the seven rays entirely for initiates, and that aspirants who have not taken initiation cannot understand or duly appreciate the inner meaning of these fourteen rules. in this fact lies no reason for discouragement, no

er off the cosmic physical plane on to the cosmic astral plane or to a level of cosmic awareness whereon is generated that cosmic impulse which we call love. it will be obvious to you that as this treatise is not written to instruct members of the hierarchy, but only for aspirants and disciples and initiates below the grade of the third initiation, much that i will say will be somewhat "blind" or veiled in symbol; much that i could say (if words existed of an adequate nature) will not be said. those that have eyes to see and ears to hear will read between the lines and correctly interpret my symbols, hints and references. to many what i will say will be as meaningless as a treatise on cosmic fire is to the average reader and as the entire theme of initiation is to the ignorant and the unde

ork through and in these two media of truth. those changes have not yet been carried out, for it will take a new vision and a new approach to life experience, and this only the coming generation is capable of giving; they and they alone can bring about the needed alterations and the revitalisation, but it can and will be done "that which is a mystery shall no longer be so, and that which has been veiled will now be revealed: that which has been withdrawn will emerge into the light, and all men shall see and together they shall rejoice. that time will come when desolation has wrought its beneficent work, when all things have been destroyed, and men, through suffering, have sought to be impressed by that which they had discarded in vain pursuit of that which was near at hand and easy of atta

par excellence, of a sirian initiation, and it is to that high place he will eventually go no matter what duties or hierarchical obligations may take him elsewhere between that time and now. the buddha was originally to have chosen the fourth path but other plans confront him now and will probably claim his choice. 6. sanat kumara is not on the sirian line but to speak in symbols, not too deeply veiled lucifer, son of the morning, is closely related, and hence the large number of human- 270- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust beings who will become disciples in the sirian lodge. this is the true "blue lodge" and to become a candidate in that lodge, the initiate of the third degree has to become a lowly aspirant, with all the tru

our system and "find the point where they can serve- 275- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the inflow of extra-solar energy is what produces the seven cosmic paths. there is no such grouping as the seven solar paths. in most cases, the paths lead away from our solar system altogether. if you will study the more abstruse teaching (more veiled and more symbolic than this) you will find certain statements made which to the esotericist will throw much light on the simpler presentations in this treatise on the seven rays. it is simpler because only those points are given which carry in them the germ of possible enlightenment to the general public. a treatise on cosmic fire is not written for the general public; it is strictly a pres

e, via the sign sagittarius. hierarchy..the fifth. method..prismatic identification. symbol..a coloured cross with a star at the centre and backed by a blazing sun, surmounted by a sensa word. quality gained..cosmic etheric vision or septenary clairvoyance. path iv. the path to sirius attributes..cosmic rapture and rhythmic bliss. source..sirius via the sun which veils a zodiacal sign. hierarchy..veiled by the numbers 14 and 17. method..duplex rotary motion and rhythmic dancing upon the square. symbol..two wheels of electric fire, revolving around an orange cross, with an emerald at the centre. quality gained..unrevealed. path v. the ray path attributes..a sense of cosmic direction. source..the pole star via aquarius. hierarchy..the first and the second. method..process of electrical insul

t it is the soul ray of the united states which relates it to great britain. the sixth ray personality energy (at the present stage of unfoldment) produces an idealism which requires transmuting and changing from an idealism intensely preoccupied with the preservation of a high standard of living and physical comfort to an idealistic appreciation of the real spiritual values; these are at present veiled and hidden in the material philosophy of the country. the youthful interpretation of this idealism can be seen in the complete conviction of the american people that everything in the united states is better than anything anywhere else, in its willingness to tell all the world what should or should not be done, in its revolt from all controls, in its unthinking acceptance of any information

ALICE BAILEY THE LABOURS OF HERCULES

ed through the first wide open gate to labor at his task "he rests, oh, great presiding one, and ponders on his failure, and mourns for abderis, and seeks for help within himself "it is well. the gifts of failure guarantee success, when rightly understood. let him proceed to labor once again, enter the second gate, returning with dispatch" the second gate stood open wide and, from the light which veiled the distant scene, a voice emerged and said "pass through the gate. proceed upon thy way. perform thy labor and return to me, reporting on the deed" alone and sad, conscious of need and worn with deep distress, hercules slowly passed between the pillars of the gate into the light which shines where stands the sacred bull. on the horizon rose the island fair where dwelt the bull, and where a

visible) a symbol of the obscuration of spirit, whilst soul, through desire, takes a body. thus the idea of the relation of the self and the not-self, in order to produce the ultimate revelation of the spirit, underlies all mythological teaching and the scriptures and symbols of all time, and thus we have also the emergence of the idea of the great illusion and glamor. spirit or god is "lost, or veiled, and disappears in the attractiveness of the outer form and in the glamor which the soul attracts around itself. it should be remembered here that the opposite sign to taurus is that of scorpio, and these two signs constitute the [47] field of a stupendous effort on the part of hercules; for in one he wrestles with the problem of sex, and in the other, he overcomes the great illusion. signi

AN INTRO TO STUDY OF THE KABALAH

nicholas de lyra who died in 1340 accepted four modes of interpretation; literal, allegoric, moral, and anagogic or mystical. in this he nearly follows the scheme of the zohar ii. 99: in which paragraph there is a parable comparing the sacred law to a woman in love who reveals herself to her friend and beloved: first by signs, ramaz; then by whispered words, derush; then by converse with her face veiled, hagadah; and at last she reveals her features and tells all her love, this is sod, association in secret, a pe p 80 tzaddi tz 90 qoph q 100 resh r 200 shin sh 300 tau t, th 400 mystery. the late dr. anna kingsford and edward maitland were notable kabalists who always insisted on the concealed meanings underlying the ordinary sense of the old hebrew writings; and the late h. p. blavatsky us

evidence that either can be composed of pure and unveiled truth, for we are still only able to see as in a glass darkly, and must make much further progress before we can hope to see god face to face and know him as he is. we must be content to progress, as students have ever done, by stages of development; in each grade the primal truths are re-stated in a different form; they are revealed or re-veiled in language and symbolism suitable to the learner's own mental condition; hence the need of a teacher, of a guide who has traversed the path, and who can recognise by personal communion the stage which each pupil has attained. there is no royal or easy path to high attainment in mysticism. unwearied effort, combined with purity of life, is of vital importance. the human intellect can only a

APOCALYPSE MOSES

born of woman to tell the glory of them or behold their face 3 -and angels going before the chariot- and when they came to the place where your father adam was, the chariot halted and the seraphim. 4 and i beheld golden censers, between your father and the chariot, and all the angels with censers and frankincense came in haste to the incense-offering and blew upon it and the smoke of the incense veiled the firmaments. 5 and the angels fell down and worshipped god, crying aloud and saying, ja'el, holy one, have pardon, for he is thy image, and the work of thy holy hands' chapter 34. 1 and i eve beheld two great and fearful wonders standing in the presence of god and i wept for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me

BLAVATSKY H P ANTHROPOGENESIS

them by a division into a number of esoteric cycles, never mentioned in brahmanical popular writings- one of which, the division of the yugas into racial cycles, is given elsewhere as an instance. the rest, in their details, have of course never been made public. they are, nevertheless, known to every "twice-born (dwija, or initiated) brahmin, and the puranas contain references to some of them in veiled terms, which no matter-of-fact orientalist has yet endeavoured to make out, nor could he if he would. these sacred astronomical cycles are of immense antiquity, and most of them pertain, as stated, to the calculations of narada and asuramaya. the latter has the reputation of a giant and a sorcerer. but the antediluvian giants (the gibborim of the bible) were not all bad or sorcerers, as chr

iods, the latter lose their magic sympathy, and the spiritual sight of the majority of mankind is so blinded as to lose every notion of the superior powers of its own divine spirit. we are in a barren period: the eighteenth century, during which the malignant fever of scepticism broke out so irrepressibly, has entailed unbelief as an hereditary disease upon the nineteenth. the divine intellect is veiled in man; his animal brain alone philosophizes" and philosophizing alone, how can it understand the "soul doctrine? in order not to break the thread of the narrative we shall give some striking proofs of these cyclic laws in part ii, proceeding meanwhile with our explanations of geological and racial cycles[[vol. 2, page] 75 the secret of the fall of the angels. stanza iii. attempts to create

re now becoming more familiar to the reader. but shall we turn to other ancient scriptures and documents for the corroboration of the "fires "sparks" and "flames" they are plentiful, if one only seeks for them in the right places. in the "book of the concealed mystery" they are clearly enunciated, as also in the "ha idra zuta qadisha" or the lesser holy assembly. the language is very mystical and veiled, yet still comprehensible. therein, among the sparks of prior worlds "vibrating flames and sparks" from the divine flint, the workmen proceed to create man "male and female (427; which "flames and sparks (angels and their worlds, stars and planets) are said, figuratively, to "become extinct and die" that is to say, remain unmanifested until a certain process of nature is accomplished. to sh

ll comprehensible. therein, among the sparks of prior worlds "vibrating flames and sparks" from the divine flint, the workmen proceed to create man "male and female (427; which "flames and sparks (angels and their worlds, stars and planets) are said, figuratively, to "become extinct and die" that is to say, remain unmanifested until a certain process of nature is accomplished. to show how thickly veiled from public view are the most important facts of anthropogenesis, two passages are now quoted from two kabalistic books. the first is from the book of the concealed mystery (429) from a light-bearer (one of the seven sacred planets) of insupportable brightness proceeded a radiating flame, dashing off, like a vast and mighty hammer, those sparks which were the prior worlds (430) and with mos

e hebrew itself, under another form, adam and madim (mars) are the same, and combine the idea of earth with adam under the form of h-adam-h[[vol. 2, page] 145 the jewish noah and the chaldean nuah. orbit" and as the secret doctrine attributes it to the same source, but with the addition of another factor, the shifting of the earth's axis- a proof of which may be found in the book of enoch* if the veiled language of the puranas is not understood- all this should tend to show that the ancients knew something of the "modern discoveries" of science. enoch, when speaking of "the great inclination of the earth" which "is in travail" is quite significant and clear. is not this evident? nuah is noah, floating on the waters in his ark; the latter being the emblem of the argha, or moon, the feminine

h reason and speech. but language, proceeding in cycles, is not always adequate to express spiritual thoughts. moreover, in one sense, the greek logos is the equivalent of the sanscrit vach "the immortal (intellectual) ray of spirit" and the fact that vach (as devasena, an aspect of saraswati, the goddess of hidden wisdom) is the spouse of the eternal celibate kumara, unveils a suggestive, though veiled, reference to the kumaras, those "who refused to create" but who were compelled later on to complete divine man by incarnating in him. all this will be fully explained in the sections that follow[[vol. 2, page] 200 the secret doctrine. iii. the inflectional speech- the root of the sanskrit, very erroneously called "the elder sister" of the greek, instead of its mother- was the first languag

rn doctrine, however, have always been kept secret, and as the reader can hardly hope to be shown the original texts unless he becomes an accepted disciple, let the greek and latin scholar turn to the original texts of hermetic literature. let him, for one thing, read carefully the opening pages of the pymander of hermes trismegistus; and then he will see our doctrines corroborated in it, however veiled its text. there also he will find the evolution of the universe, of our earth (called "nature" in pymander) as of everything else, from the "moyst principle- or the great deep, father-mother- the first differentiation in the manifested kosmos. first the "universal mind" which the hand of the christian translator has metamorphosed in the earliest renderings into god, the father: then the "he

t. germain- contains the most complete exposition of the doctrine, including the peculiar version accepted by the luciferians* and other gnostics; and in that parchment the seven suns of life are given in the order they are found in the saptasurya. only four of these, however, are mentioned in the editions of the kabala which are procurable in the public libraries, and that even in a more or less veiled phraseology. nevertheless even this reduced number is amply sufficient to show an identical origin, as it refers to the quaternary group of the dhyan-chohans, and proves the speculation to have had its origin in the secret doctrines of the aryans[[footnote(s "creation- out of pre-existent eternal substance, or matter, of course, which substance, according to our teachings, is boundless, eve

in writing fairy-tales; such tales as the puranas now seem to be in the eyes of those who have not the remotest idea of their secret meaning? what is the fable, the genealogy and origin of kasyapa, with his twelve wives, by whom he had a numerous and diversified progeny of nagas (serpents, reptiles, birds, and all kinds of living things, and who was thus the father of all kinds of animals, but a veiled record of the order of evolution in this round? so far, we do not see that any orientalist ever had the remotest conception of the truths concealed under the allegories and personifications "the satapatha brahmana" says one "gives a not very intelligible account of kasyapa's origin. he was the son of marichi, the son of brahma, the father of vivasvat, the father of manu, the progenitor of m

ds, in their various and numberless incarnations on this and other spheres, events perceived by the "siva eye" of the ancient seers (the "third eye" of our stanzas) and described allegorically. later on, they were disfigured for sectarian purposes; mutilated, but still left with a considerable groundwork of truth in them. nor is the philosophy less profound in such allegories for being so thickly veiled by the overgrowth of fancy. but with the fourth race we reach the purely human period. those who were hitherto semi-divine beings, selfimprisoned in bodies which were human only in appearance, became physiologically changed and took unto themselves wives who were entirely human and fair to look[[footnote(s[[footnote continued from previous page] of heaven" of his desire, he carried away the

d become corrupted. the demi-gods of the third had made room for the semi-demons of the fourth race. sveta-dwipa, whose northern parts of the toyambudhi the seven kumaras (sanaka, sananda, sanatana, sanatkumara, jata, vodhu, and panchasikha) had visited, agreeably with exoteric tradition (see the uttara khanda of the padma purana; asiat. researches also, vol. xi, pp. 99, 100; the white island had veiled her face. her children now lived on the black land, wherein, later on, daityas from the seventh dwipa (pushkara) and rakshasas from the seventh[[vol. 2, page] 320 the secret doctrine. climate replaced the saddhus and the ascetics of the third age, who "had descended to them from other and higher regions. it is evident that, taken in their dead letter, the puranas read as an absurd tissue of

of the phenomenal universe. therefore jehovah was called by the gnostics the creator of, and one with ophiomorphos, the serpent, satan, or evil (see "isis unveiled" ii, 184. they taught that turbo and adonai were "names of jao- jehovah, who is an emanation of ilda baoth (codex nazaraeus (see part ii "the fallen angels) this amounted in their language to saying what the rabbins expressed in a more veiled way, by stating that "cain had been generated by samael or satan[[footnote(s* in demonology, satan is the leader of the opposition in hell, the monarch of which was beelzebub. he belongs to the fifth kind or class of demons (of which there are nine according to mediaeval demonology, and he is at the head of witches and sorcerers. but see in the text the true meaning of baphomet, the goat-he

imaeus" plato says the same. the secret doctrine declaring that most of the later islander atlanteans perished in the interval between 850,000 and 700,000 years ago, and that the aryans were 200,000 years old when the first great "island" or continent was submerged, there hardly seems any reconciliation possible between the figures. but there is, in truth. plato, being an initiate, had to use the veiled language of the sanctuary, and so had the magi of chaldea and persia, through whose exoteric revelations the persian legends were preserved and passed to posterity. thus, one finds the hebrews calling a week "seven days" and "a week of years" when each of its days represents 360 solar years, and the whole "week" is 2,520 years, in fact. they had a sabbatical week, a sabbatical year, etc, et

BLAVATSKY H P COSMOGENESIS

embers of the brotherhoods, diligently searched for. it is added, moreover, by those who know, that once found, save three copies left and stored safely away, such works were all destroyed. in india, the last of the precious manuscripts were secured and hidden during the reign of the emperor akbar* it is maintained, furthermore, that every sacred book of that kind, whose text was not sufficiently veiled in symbolism, or which had any[[footnote(s* prof. max muller shows that no bribes or threats of akbar could extort from the brahmans the original text of the veda; and boasts that european orientalists have it (lecture on the "science of religion" p. 23. whether europe has the complete text is very doubtful, and the future may have very disagreeable surprises in store for the orientalists[[

ed the pre-christian and the post-christian periods, by the year one of the nativity. this event- whether historically correct or not- has nevertheless been made to serve as a first signal for the erection of manifold bulwarks against any possible return of, or even a glimpse into, the hated religions of the past; hated and dreaded- because throwing such a vivid light on the new and intentionally veiled interpretation of what is now known as the "new dispensation" however superhuman the efforts of the early christian fathers to obliterate the secret doctrine from the very memory of man, they all failed. truth can never be killed; hence the failure to sweep away entirely from the face of the earth every vestige of that ancient wisdom, and to shackle and gag every witness who testified to it

nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless by itself, other than it there nothing since has been. darkness there was, and all at first was veiled in gloom profound- an ocean without light- the germ that still lay covered in the husk burst forth, one nature, from the fervent heat. who knows the secret? who proclaimed it here? whence, whence this manifold creation sprang? the gods themselves came later into being- who knows from whence this great creation sprang? that, whence all this great creation came, whether its will created or wa

c. but behind this veil of cosmic and astrological symbols, there were the occult mysteries of anthropography and the primeval genesis of man. and in this, no knowledge of symbols- or even the key to the post-diluvian symbolical language of the jews- will, or can help, save only with reference to that which was laid down in national scriptures for exoteric uses; the sum of which, however cleverly veiled, was only the smallest portion of the real primitive history of each people, often relating, moreover- as in the hebrew scriptures- merely to the terrestrial human, not divine life of that nation. that psychic and spiritual element belonged to mystery and initiation. there were things never recorded in scrolls, but, as in central asia, on rocks and in subterranean crypts. nevertheless, ther

number seven "the key to the mosaic creation and the symbols of every religion" he shows the kabala following faithfully even the septenary division of man, as the diagram he gives in his "clef des grands mysteres" is septenary. this[[vol. 1, page] 242 the secret doctrine. may be seen at a glance on page 389 "une prophetic et diverses pensees de paracelse" however cleverly the correct thought is veiled. one needs also only to look at the diagram (plate vii. in mr. mathers' kabala "the formation of the soul* from the same "key of the great mysteries" by levi to find the same, though with a different interpretation. thus it stands with both the kabalistic and the occult names attached- 7 neschanah] pure spirit] atma 6 ruach] spiritual soul] buddhi 5 nephesch] plastic mediator] manas n. b- p

thought, or cineritious matter. the necessary results of their temperaments, and the outcome of that phase of intellectual progress to which a nation, in its collectivity, has attained. hence, as already remarked, the highest flights of modern (western) metaphysics have fallen far short of the truth. much of current agnostic speculation on the existence of the "first cause" is little better than veiled materialism- the terminology alone being different. even so great a thinker as mr. herbert spencer speaks of the "unknowable" occasionally in terms that demonstrate the lethal influence of materialistic thought, which, like the deadly sirocco, has withered and blighted all current ontological speculation* from the early ages of the fourth race, when spirit alone was worshipped and the myste

man indwells in the animal man, it, the serpent, becomes three spirits, that is to say, is atma-buddhi-manas, in our theosophical phraseology (vide part ii. in vol. ii, 3 "the many meanings of the war in heaven) spirit, then, or cosmic ideation, and cosmic substance- one of whose principles is ether- are one, and include the elements, in the sense st. paul attaches to them. these elements are the veiled synthesis standing for dhyan chohans, devas, sephiroth, amshaspends, archangels, etc, etc. the ether of science- the ilus of berosus, or the protyle of chemistry- constitutes, so to speak, the rude material (relatively) out of which the above-named "builders" following the plan traced out for them eternally in the divine thought, fashion the systems in the cosmos. they are "myths" we are to

akriti, says the lecturer, in the four lectures on bhagavatgita (see theosophist, feb, 1887[[vol. 1, page] 352 the secret doctrine. unbegotten aeon, and these are the angels that are ever beholding the face of the father (the logos, the "second god" who stands next god "the inconceivable" according to philo. this is as plain as ancient esoteric secrecy would make it. it is as kabalistic, but less veiled than the zohar in which the mystic names or attributes are also four syllabled, twelve, forty-two, and even seventy-two syllabled words! the tetrad shows to marcus the truth in the shape of a naked woman, and letters every limb of that figure, calling her head[[omega, her neck[[psi, shoulders and hands[[gamma, and[[chi, etc, etc. in this sephira is easily recognised, the crown (kether) or h

or intelligence (binah, 3; and the other seven sephiroth representing the limbs of the body. the sephirothal tree is the universe, and adam kadmon represents it in the west as brahma represents it in india. throughout, the 10 sephiroth are represented as divided into the three higher, or the spiritual triad, and the lower septenary. the true esoteric meaning of the sacred number seven is cleverly veiled in the zohar; yet was betrayed by the double way of writing "in the beginning" or be-resheeth, and be-raishath, the latter the "higher, or upper wisdom" as shown by mr. macgregor mathers in his kabbalah (p. 47, and in the qabbalah of mr. t. myer (p. 233, both of these kabalists being supported by the best ancient authorities, these words have a dual and secret meaning. braisheeth bara elohi

cy, intelligence, represented by the divine name jehovah[[diagram; which two potencies form, with sephira the third, the jewish trinity or the crown, kether. these two sephiroths called father, abba, and mother amona, are the duad or the double-sexed logos from which issued the other seven sephiroths (see zohar) this first jewish triad (sephira, chochmah, and binah) is the hindu trimurti* however veiled, even in the zohar, and more still in the exoteric pantheon of india, every particular connected with one is reproduced in the other. the prajapati are the sephiroths. ten with brahma they dwindle to seven, when the trimurti, and the kabalistic triad, are separated from the rest. the seven builders (creators) become the seven prajapati, or the seven rishis, in the same order as the sephirot

ith whom that which has now become purely (or impurely) phallic, was a science as profound and as mysterious as biology and physiology are now. this was their exclusive property, the fruit of their studies and discoveries. the other two were those which dealt with the creative gods (theogony, and with creative man, i.e, the ideal and the practical mysteries. these interpretations were so cleverly veiled and combined, that many were those who, while arriving at the discovery of one meaning, were baffled in understanding the significance of the others, and could never unriddle them sufficiently to commit dangerous indiscretions. the highest, the first and the fourth- theogony in relation to anthropogony- were almost impossible to fathom. we find the proofs of this in the jewish "holy writ" i

e to their ultimate and original sources- would call this idea the hierarchy of forces. the original, transcendental and philosophical conception was one. but as systems began to reflect with every age more and more the idiosyncracies of nations; and as the latter, after separating, settled into distinct groups, each evolving along its own national or tribal groove, the main idea gradually became veiled with the overgrowth of human fancy. while in some countries the forces, or rather the intelligent powers of nature, received divine honours they were hardly entitled to, in others- as now in europe and the civilized lands- the very thought of any such force being endowed with intelligence seems absurd, and is proclaimed unscientific. therefore one finds relief in such statements as are foun

e primeval wisdom, which flows out of the pre-cosmic source of all, symbolised by the head, the circle, the egg; and they all have an identical meaning and relate to the primordial archetypal man (adam kadmon) the creative origin of all things, which is composed of the host of cosmic powers- the creative dhyan-chohans, beyond which all is darkness. let us inquire of the wisdom of the kabala- even veiled and distorted as it now is- to explain in its numerical language an approximate meaning, at least of the word "raven" this is its number value as given in the "source of measures "the term raven is used but once, and taken as eth-h'orebv[[diagram= 678, or 113 x 6; while the dove is mentioned five times. its value is 71, and 71 x 5= 355. six diameters, or the raven, crossing, would divide th

BLUE EQUINOX

rable, rest, ecstasy; nor do i demand aught in sacrifice. is this not better than the death-in-life of the slaves of slave- gods, as they go oppressed by consciousness of .sin. wearily seeking or simulating wearisome and tedious .virtues? with such, we who have accepted the law of thelema have nothing to do. we have heard the voice of the star- goddess .i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. and thus she ends .sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the volu

! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khe

drawn me into night. i beheld blackness that encompassed me; mine eyes were darkened in the house of darkness. there came into my nostrils the scent of a great river; even of a river that boileth secretly under the palm-trees. i lifted mine head, and behold, the lord stood forth in the blackness. as a pillar of fire shone the lord; as a devil that whirleth in the wilderness of sand. the lord hath veiled himself in purple; the lord hath ex alted himself in manifestation. the lord went before me into the darkness; the lord hewed him a way into the forest of night. the glory of the lord was as the sunrise upon black mountains; the lord shone forth as the full moon on the dark river. then went i forth into the city, praising the lord; i cried aloud in my joy, i made songs unto the lord, the li

night! the moon had sunk behind the tower when, for a moment, by the power of nature, as even the eagle s eye turns wearied from the sun, did i fall from the conning-crag, that springs above the universe of things, into the dark impertinence of the mirrored lies of sense. yet, when i sought the stars to espy and ree the runes of destiny, mine eyes their wonted office failed, so diligently god had veiled me from myself! i could not hear the drone and rustle of the weir. no help in that world or in this! i was alone in the abyss. no whence! no whither! and no why! not even who evokes reply. no vision and no voice repay the sevenfold sacrament 191 my will to watch, my will to pray. vain is the consecrated vesture; vain the high and holy gesture; vain the proven and perfect spell enchanting he

ves one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour and pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich head-dress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and liber xv 257 drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! to me! to me! sing the raptuous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you. i am the blue-lidded daughter of sunset; i am the naked brilliance of t

and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. the equinox 266 appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory t

BOOK OF BLACK SERPENT

are referred the dukes of esau and the ghogiel (from og, 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 thir

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

i have shown, paul f. case puts the fool at the beginning, thus moving them all up one- 0 fool 1 magician 2 high priestess etc. to further complicate the issue, a. e. waite and paul case give the number 8 to strength and 11 to justice, while virtually every other writer and deck shows 8 to be justice and 11 strength! many writers on the tarot frighten away would-be students with their needlessly veiled and lofty descriptions and interpretations. one such writer says, of the major arcana "their symbolism is a type of shorthand for metaphysics and mysticism. here are truths of so subtle and divine an order that to express them badly in human language would be a sacrilege. only esoteric symbolism can reveal them to the inner spirit of the seeker. he does, however, go on to express them in hu

CASE PAUL F THE BOOK OF TOKENS

to meditate" students of tarot will be interested in this comment on the relation between tzaddi and the 17th key, called the star "the application to the tarot is that to the selfcontemplation of spirit the universe appears as it really is. the divine mother is always unveiled before her lord. to man, except in those rare moments when he participates in the divine meditation, she is at best the veiled isis, and at worst the demon of the 15th key, the devil "a great silence" in hebrew is domam, d v m m, which adds to 90, the value of the letter tzaddi "the pillar of establishment" is jakin, i k i n, which also adds to 90 [165] the meditation on qoph* 1 i am the knot in the endless cord of life, binding past to future in the eternal present. i am aleph and tav, beginning and end. all that

ke the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye that never does power have its beginning in that which is below. it doth ascend from earth to heaven, even as hermes saith, and from heaven it descendeth again to earth, as also he hath it. yet remember, that whatsoever the sages write, is always veiled, lest the profane burn themselves with the fires they know not how to direct. thus canst thou see that they who read the. words of the sages with the outer eye alone, mistake the inner import. dost thou aspire to,the height of the sphere of the sun? worthy is thine aspiration. but many are called and few chosen, for only if thou canst understand the written word with thine heart, canst thou

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e was worshipped as a baboon in hermopolis. appeal to him for all matters of magical wisdom, learning, intellectual pursuits, examinations and better time management [insert pic p081- wise woman deities these goddesses are for transformation rituals, for endings that become beginnings and for accepting what cannot be changed [insert pic p082- cailleach seite 45 wicca01.txt cailleach, meaning' the veiled one, is the celtic name for a number of hag goddesses. these are powerful crone goddesses, who have retained their early associations with the winter. for example, the scottish cailleac bhuer, the blue hag, manifested herself as an old woman wearing black or dark blue rags with a crow on her left shoulder and a holly staff that could kill a mortal with a touch. she roamed the highlands by n

any names in countless ages, but is and always will be one and the same. as the maiden, she is the celtic brighid who in early spring softens the earth with her white wand of fire and so awakens the spring and restores fertility to land and people. as mother, she is cerridwen whose magical cauldron of wisdom and inspiration overflows to all who seek and call in need; finally she is cailleach, the veiled one, wise woman, healer and bringer of dreams, who in the winter of life transforms the old and outworn into new life to be born with the maiden in the spring 'when the moon is full, you can call on me, goddess, mother, sister, friend, daughter and grandmother of all ages and all places, in joy, for i bring love and plenty. you may also bring me your hopes with the waxing moon and your sorr

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

alled at the gate, could prevail with the porter to open it again, but he delivered the keys to the virgin, who took them with her into the court. meanwhile i again surveyed the gate, which now appeared so rich that the whole world could not equal it. just by the door were two columns, on one of which stood a pleasant figure with this inscription, congratulor. the other, which had its countenance veiled, was sad, and beneath was written, condoleo. in brief, the inscriptions and figures were so dark page 14 and mysterious that the most dextrous man on earth could not have expounded them. but all these (if god permits) i shall before long publish and explain. under this gate i was again to give my name, which was this last time written down in a little vellum book, and immediately with the r

en all too well acquainted with fortune s waywardness. but the virgin as well as us was adorned with the golden fleece and lion, from which i observed that perhaps she was the president of the order. so we asked of her how the order might be named. she answered that it was not yet the right time to reveal this, till the affair with the prisoners was dispatched. and therefore their eyes were still veiled; and what had hitherto happened to us, was to them only like an offence and scandal, although it was to be accounted as nothing in regard to the honour that attended us. hereupon she began to page 29 distinguish the patent which the other page held into two different parts, out of which about this much was read before the first company: that they should confess that they had too lightly giv

DEMONIC BIBLE

s. compulsions, he said, are never created by indulging but by being unable to indulge. the church of satan entertained a parade of celebrities and journalists. reporters from throughout the world came to write about the black pope and his satanic church. for the first time in history, there was a church dedicated to satan not an underground cult or secret society, not a temple of satanic worship veiled in christian trappings, but an actual church dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with tail, horns, and pitchfork, but a metaphoric representation, a jungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis dashwood, the church of satan made satan

DION FORTUNE MYSTICAL QABALA

the title of microprosopos, who consists of the six central sephiroth, excluding the three supernals. we may regard malkuth, or the material sphere, as the sphere of manifestation of these six central sephiroth, which themselves are emanated by the three supernals. everything then, ends in malkuth, even as everything begins in kether. 75. the magical image of malkuth is a young woman, crowned and veiled; this is the isis of nature, her face veiled to show that the spiritual forces are hidden within the outer form. this idea is also present in the symbolism of binah, which is summed up in the concept of "the outer robe of concealment" malkuth, as is clearly set forth in the yetziratic text, is binah upon a lower arc. 76. now binah is called the dark sterile mother, and malkuth is called the

DION FORTUNE PSYCHIC SELF DEFENSE

letter gave her the key to it; but she replied 'take care, z. will try again. he realised that he was baffled; he will try on the inner planes next time "now comes the great experience. a few weeks later, at night, i had a very vivid vision, it seemed; but it was a real experience. i was in the middle of a group of seven or eight persons of whom i saw two clearly. on my left was a woman entirely veiled in black, but she made a startlingly clear figure for all that. on the right was z. he said' now i will give her the second, the higher initiation' and he seized my right arm with force. but i disengaged myself, and standing straight and calm i said (i can hear myself now 'before this ceremony proceeds i wish to make a statement. i can allow nothing and no one to come between me and the chr

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown of diamonds, living and melodious! thou who bearest the sky upon thy finger, like a ring of sapphire! thou who hidest under the earth, in the kingdom of gems, the wonderful seed of stars! all hail! reign; and be the eternal dispenser of riches, of which thou hast made us the guar

EMPERORS NEW RELIGION CHURCH OF SATAN

ers and current church of satan followers must have boosted the organization s membership count, but it also made it possible to quickly see so rampant differences between religious convictions that they could not possibly fit under one umbrella religion. in particular, the internet enabled followers to compare statements from the church of satan administration, revealing form mails, more or less veiled threats, and a pattern of saying what people want to hear. the cos files [44] contain numerous examples of the church of satan s interaction with followers and competing organizations. the internet provides the church of satan with a recruitment agent, but it is also a tool for unraveling the church of satan s methods that was not widely available during the first three decades of the organ

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e elements of all metals were said to be similar, differing only in purity and proportion. the entire trend of the metallic kingdom was toward the natural manufacture of gold, and the production of the baser metals was only accidental as the result of an unfavorable environment. the philosophers stone was the combination of the male and female seeds that form gold. the composition of these was so veiled by symbolism as to make their precise identification impossible. occult scholar arthur edward waite, summarized the alchemical process once the secret of the stone was unveiled: given the matter of the stone and also the necessary vessel, the processes which must be then undertaken to accomplish the magnum opus are described with moderate perspicuity. there is the calcination or purgation o

apparition slowly turned its head towards me, and gave me another look full of anguish and love. then for the first time i observed a wound on his right temple, and from it trickled a little stream of blood. the face was pale as wax, but it was transparent. a letter later received proved that the dead man had a wound corresponding to that shown by the apparition. the warning of death is sometimes veiled, an account of which is well illustrated by the instance recorded by the american society for psychical research of a salesman, who, in a distant city, had suddenly seen the phantasmal appearance of his sister, full of life and natural, with a bright red scratch on the right side of her face. perturbed by the vision he immediately broke his journey. at home his mother nearly fainted when he

icles also reach out to cover paranormal experiences and new age spirituality. awareness, distributed free throughout southern california, is built around its advertisements. each issue carries a resource directory of different groups and health and counseling practitioners, supplemented by numerous display ads. while each issue carries several lengthy feature articles, most articles are slightly veiled advertisements, detailing current services and events, and drawing upon publicity material from the sponsoring group. there is also a column reviewing recently published books, cds, and videos, the content also largely drawn from publicity material and each item including information for ordering the item. awareness appears bimonthly. it is published at 7441 garden grove blvd, ste. c, garde

exclusive responsibility of matter and the expiation of bodily sins in the body. the hands are human, to exhibit the sanctity of labor; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. the lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. the belly of the goat is scaled, and should be colored green, the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. the goat has female breasts, and thus its only characteristics are those of maternity and toil, otherwise the signs of red

uranus. sources: dalton, j. g. the boston ephemeris. boston: occult publishing, 1898. the sixteen principal stars. boston: occult publishing, 1898. the spherical basis of astrology. boston: arena publishing, 1893. holden, james h, and robert a. hughes. astrological pioneers of america. tempe, az: american federation of astrologers, 1988. dalton, thomas (ca. 1450) the history of this alchemist is veiled in obscurity, but he appears to have lived about the middle of the fifteenth century. since he is mentioned in the ordinall of alchimy by thomas norton, who died in 1477, it is likely that he studied alchemy with, or at least was friends with, norton. dalton was a churchman, resident at an abbey in gloucester, and it is believed that he was once brought before king edward iv, and charged wi

ietly thinking and feeling more at peace than i had felt for some time. suddenly my whole life began to unroll before me and i saw the purpose of it. all bitterness was wiped out for i knew the meaning of every event and i saw its place in the pattern. i seemed to view it all impersonally, but yet with intense interest and, although much that was crystal clear to me then has again become somewhat veiled in shadow, i have never forgotten or lost the sense of essential justice and rightness of things. after telling of the doctor s visit and his attempts at reviving him, scott continues: my consciousness was growing more and more acute. it seemed to have expanded beyond the limits of my physical brain. i was aware of things i had never contacted. my vision was also extended so that i could se

and the seaport town of bordeaux. at an early age he took holy orders, and in 1667 left the south and moved to paris, eager to win fame as a preacher. his eloquence in the pulpit won him numerous admirers, but he grew more interested in literature than in clerical affairs, and in 1670 he published his first and most important book, comte du gabalis. ostensibly a novel, this volume seems largely a veiled satire on the writings of la calprenede, then very popular both in france and england. the satirical element in de villars s work, however, is supplemented by a curious blend of history, philosophy, and mysticism. since much of the mysticism was of a nature distinctly hostile to the dogmas of rome, the author soon found himself out of favor with his brother clerics. probably it was for this

h is a magical order in the thelemic tradition initiated by aleister crowley early in the twentieth century. the tradition (named for thelema, the greek word for will) emphasizes the role of the individual in moving toward union with his/her higher self. it recognizes the basic thelemic affirmation of individualism, every man and woman is a star. the average person is considered by the order as a veiled star, in a state of sleep. the individual must awaken. to assist the process of awakening, the order provides the wisdom of the qabala (also spelled kabbalah or qabalah, ceremonial magic, and esoteric psychology. it also draws on eastern teachings, especially tantra. to follow the path and become an awakened self requires an act of will on the part of the individual. once the individual beg

some distinction between divinity and the perfected human souls. in general vedanta does not view immortality in terms of an achievement of individual souls in a period of time, but rather as the reassertion of an infinite divine reality when the illusions of individual ego, body, mind, time, space, and causality have disappeared. this postulates the infinite divine as the eternal reality that is veiled by illusions of individual consciousness and the world of matter. at its beginning spiritualism offered itself as a new religion, necessarily rooted in christianity. the question of immortality and perfectibility of the soul has been more than just another doctrine; it has been a keystone of the spiritualist position. as the movement developed, it developed a split over the doctrine of rein

nced yogis. the great hindu religious teacher shankaracharya (b. eighth century c.e) cites the classic form of the indian rope trick in his commentary on the scripture mandukya upanishad, using this as an example of the illusory nature of empirical reality. he points out that although the spectators appear to witness the marvels of the trick, in reality the magician is simply seated on the ground veiled by his own magic. this discussion suggests that shankaracharya had seen the trick performed and that he thought it to be achieved by the magician s transcending empirical reality and communicating an illusory demonstration to the spectators. in modern terms shankaracharya is suggesting that what today would be thought of as a collective hallucination achieved by the supernormal powers of an

y french writers, dealing with the issue. early french books on the subject include la survivance et le mariage de jeanne d arc, by grillot de givry and la legende detruite: indications pour essayer de suivre l histoire de jeanne d arc, by paraf-javal (1929. more recently another french writer, pierre de sermoise, published jeanne d arc et la mandragore (1983, which has revived the claim that the veiled woman burned at the stake in the marketplace was a prisoner condemned to death as a witch, substituting for france s national heroine. more speculative is the conclusion of american biologist robert greenblatt (reported in 1983) that jeanne was really a man. it was also claimed that two midwives who had examined jeanne to establish her virginity were astonished to find that she had not reac

gs. this similarity of name, however, must have been purely accidental, for the arabs knew little or nothing of the latin language. demon.not genius.is the word they probably would have used if they had borrowed this part of their creed from the west. jinn appears, moreover, to be a genuine arabic word derived from a root signifying to veil or to conceal; it therefore means properly that which is veiled and cannot be seen. in one sense, states frus-abadi (camus, vol. 3, p. 611, the word jinn signifies any spiritual being concealed from all our senses, and, for that reason, the converse of a material being. taken in this extensive sense, the word jinn comprehends devils as well as angels, but there are some properties common to both angels and jinn; some peculiar to each. every angel is a j

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

on was confined to the appearance of heads and hands, or vague luminous streaks of light. figures were materialized later. like much of the physical phenomena of spiritualism, it had its origin in the united states, where it was reported at a comparatively early period in the history of the movement. as early as 1860, seances were held with the fox sisters by robert dale owen and others, at which veiled and luminous figures were seen. one sitter, a mr. livermore, claimed to recognize the spirit of his dead wife during seances with kate fox extending over some six years. however, there were no other sitters and the seances were held in the dark. in england the mediums frank herne and charles williams succeeded a few months later in materializing shadowy forms and faces in a dark seance room

rialization was extensively practiced both by private and professional mediums. among them were mary showers and her daughter, lottie fowler; william eglinton; and d. d. home; in later years materializations were noted to have occurred in the presence of eusapia palladino. encyclopedia of occultism& parapsychology. 5th ed. materialization 987 many sitters claimed to see in such draped figures and veiled faces the form and features of deceased relatives and friends, although frequently there was little reason for such a claim.parents recognized their daughter by her hair, a man recognized his mother by the sort of cap she wore, and so on. there is no doubt that fraud entered into materialization seances. lay figures, muslin draperies, false hair, and similar properties have been found in th

a term used in hinduism to denote the illusory nature of the world or empirical reality. it is to be distinguished from delusion, since it implies that there is something present, although not what it seems to be. according to the vedas, the ancient scriptures of india, the divine infinity of brahman (impersonal absolute) or brahma (creative god) is real and is present in empirical reality but is veiled by the illusory power of maya. mayavi-rupa according to theosophy and drawing on hindu religious insights, the mayavi-rupa is the invisible part of the physical body. its appearance is exactly similar to that of the physical body. maynard, henrietta sturdevant (1841.1892) american inspirational speaker known as nettie colburn before her marriage. she was born in bolton, connecticut, in 1841

versity press, 1922. masks of dionysus. ithaca, n.y: cornell university press, 1993. mylonas, george e. eleusis and the eleusian mysteries. princeton, n.j: princeton university press, 1961. nilsson, martin p. the dionysian mysteries of the hellenistic and roman age. lund, sweden: c. w. k. gleerup, 1957. ouvaroff, m. essay on the mysteries of eleusis. london: rodwell& martin, 1817. mystic order of veiled prophets of the enchanted realm in spite of its name, the mystic order of veiled prophets of the enchanted realm is not an occult or mystical organization, but entirely a fellowship association for master masons. the order was created in 1889 by leroy fairchild and members of a masonic lodge in hamilton, new york. it grew out of an expressed desire of lodge members for diversions from the m

a masonic lodge in hamilton, new york. it grew out of an expressed desire of lodge members for diversions from the mundane concerns. meeting for the first time in september of 1889, the order was originally known as the fairchild deviltry committee. the idea proved a popular one, and the next year, members of the growing organization formally instituted the supreme council of the mystic order of veiled prophets of the enchanted realm. from the beginning, membership was limited to master masons in good standing. in spite of its major membership requirement, the order is not formally connected to any particular masonic organization and does not engage in masonic rituals. it does encourage the members participation in their lodge, but the rituals and activities of the order are strictly for

receive a fez, a distinctive pin, and a membership card, which will admit a member to any grotto in north america. members of the order can be recognized by their wearing of the pin in their everyday life. the order s supreme council may be contacted at 1696 brice rd, reynoldsburg, oh 43068. its internet page is found at http//members.tripod.com/%7ebelagrotto/grottoh.htm. sources:mystic order of veiled prophets of the enchanted realm. http//members.tripod.com/%7ebelagrotto/ grottoh.htm. february 20, 2000. mystical night (of the sufis) it was believed by the sufis that to attain the coveted state of mystical contemplation, it was necessary to close the gateway of the physical senses, so that the inner or spiritual senses might operate more freely. this injunction was sometimes taken litera

cs and those of europe. with the rise of alexandrian neoplatonism, mysticism attained a new level of presence in europe. neoplatonism made a definite mark upon early christianity, and we find it mirrored in many of the patristic writings of the sixteenth century. it was erigena who, in the ninth century, transmitted to europe the so-called writings of dionysius the areopagite, the mystic order of veiled prophets of the. encyclopedia of occultism& parapsychology. 5th ed. 1082 sixth century syrian thinker who synthesized christian theology and neoplatonism and thus greatly influenced the mysticism of the middle ages. erigena based his own system upon that of dionysius. this was the so-called negative theology, which placed god above all categories and designated him as nothing, or the incomp

e. evocations of love require less apparatus and are in every respect easier. levi describes the procedure as follows: we must collect in the first place, carefully the memorials of him (or her) whom we desire to behold, the articles he used, and on which his impression remains; we must also prepare an apartment in which the person lived, or otherwise one of a similar kind, and place his portrait veiled in white therein, surrounded with his favourite flowers, which must be renewed daily. a fixed date must then be chosen, being that of the person s birth or one was that especially fortunate for his and our own affection, one of which we may believe that his soul, however blessed elsewhere, cannot lose the remembrance. this must be the day of the evocation, and we must prepare for it during

t a single repast of bread, wine, and roots, or fruits. the cloth should be white, two covers should be laid, and necromancy encyclopedia of occultism& parapsychology. 5th ed. 1096 one portion of the broken bread should be set aside; a little wine should also be placed in the glass of the person we design to invoke. the meal must be eaten alone in the chamber of evocations, and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be placed before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress- wood, and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold

with offerings. down to later times, this deep belief in the occurrence of prodigies persisted. when otho set out for italy in 69 c.e, rome rang with reports of a gigantic phantom rushing forth from the temple of juno and of the statue of julius turning from east to west. divination and augury divination was connected with roman worship. there was a spot on the capitol from which the augur, with veiled head, read the auspices in the flight of birds. augurs also accompanied armies and fleets and read the omens before an engagement was entered upon. divination was also practiced by reading the intestines of animals, by dreams, by divine possession, as in the case of the oracles, when prophecies were uttered. these had been gathered together in the sibylline books and were consulted as oracl

EVIL AND UNCLEAN SPIRITS

tenance. at the northeast angle is trga (aggerath) the daughter of twlwjam, a fiendish wretch with serpent hair, enthroned in a chariot drawn by an ox and an ass. at the northwest angle is a gigantic scorpion with a fearful countenance but standing upright, as it were, and formed of putrefying n. after him cometh the unnamable one, wmysa (asimon) and his appearance and symbol is that of a cloudy, veiled, black, gigantic figure covered with whirling wheels and in his hand is a vast wheel which issues, as it whirls, multitudes of cat-like demons. behind him cometh hmun, nahimah, like a crouching woman with an animal's body, crawling along the ground and eating l. lmcj twklm jxn dwh d wsy hlwd g hrwb g trapt rtk hm kj hnyb lb b wy ydm \wda hwyj brqycjn ruc rwmj tylyl tljm lams bhr 8 at the so

kj are referred the dukes of esau and the laygwu (also with 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 attri

FAUST

glow come into view. a host is streaming to the devil! see them ride! full many a riddle there must be untied. mephistopheles yet many a riddle will be tied anew. just let the great world whiz and riot; we ll house us meanwhile here in quiet. we ve known it as a fact of ancient date that men make little worlds within the great. i see young witches stripped and naked over there and old ones wisely veiled, they don t go bare. for my sake be a friend to all; the fun is great, the trouble small. i hear the sound of instruments arise! accursed din! one must get used to that ado. come! come with me! it can t be otherwise. i ll step up here; i ll introduce you too, and thus in debt to me bind you anew. that is no little space. what say you, friend? just look out there! you scarce can see the end

tepped with reverence, my nearest task in mind, i marvelled at the drear and silent corridors. no sound of busy going to and fro fell on mine ear, no diligent swift hasting met my gaze. before me there appeared no maid, no stewardess, they who are wont to greet each stranger as a friend, but when i now drew near to the bosom of the hearth, beside the tepid glimmering embers there i saw what huge, veiled form! a woman seated on the ground, not like to one asleep but one far lost in thought. with sharp, commanding words i summon her to work, supposing her the stewardess whom there perhaps my husband prudently had stationed ere he left; but in her mantle s folds she still sits motionless; and only at my threat her right arm doth she move, as if from hearth and hall she d motion me away. angry

both the present moment s sheen and the future s kindly glimmering light of hope. silence, silence! that the soul of our lady, even now ready to flee, still may hold fast, hold firmly loveliest form, the form of all forms, on which the sunlight ever has shone. helena has revived and again stands in the centre. phorkyas. from the floating clouds move forward now, high sun of this bright day, when veiled, thou didst us enrapture; blinding now in splendour reign! as the world looks bright before thee, dost thou look with lovely gaze. though as ugly they revile me, well i know the beautiful. helena tottering from out the void which in my swoon engirdled me, gladly would i rest again, for so weary are my limbs; but for queens it is becoming- yea, all men it doth becometo compose one s self, ta

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sness is often paralleled by deterioration in the gatekeepers, who have the responsibility of echoing the message of the messiahs and pointing humanity to the open gate. sometimes, messiahs wind the clocks i.e. lead the transition from one age to another, or vanquish powerful demons that threaten the stability of the small face universe. 2" 2' 8: some messiahs appear to be completely or partially veiled from awareness of their true identity until awakened to it by a perfect master who has incarnated to do so, or through a supra-conscious experience of the divine. master mosheh was dramatically changed by his experience of the burning bush. the qur an also tells us that master mosheh was guided by al khidr, often referred to as the green one or the jew. the perfect master john baptized mast

crown on her head around which is the twenty-two atziluthic letters. to her immediate right and left are trees representing the side columns of the tree of life. the full moon shines above the trees in the night sky above her. the flaming letters of the name hvhy shimmer in her heart center, cradled just above her hands. brilliant gold light shines forth in all directions from her body, her face veiled by the light. the shema is the best known and most revered root mantra in the jewish religion. according to the zohar, it should be pronounced shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echa--d. in the torah, the letters ayin i (in shem ayin ims) and dalet d (in echad dxa) are greatly enlarged. together, they make the secret root name od di (pronounced ood, the literal meaning

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

elian" pedants. in another work "poor aristotle" is to be pitied for his inability to grasp "profound magic".2 sometimes this attitude leads bruno into remarkable insights, as when he dismisses the aristotelian order of the elements as not a "natural" conception, but "logical".3 on another level, aristotle himself, unlike the stupid aristotelians his followers, was one who did see deep truths but veiled them in obscure language. in a moment of divination, aristotle half guessed that the earth moves when he used in the meteorologica the words "propter solem et circulationem. here aristotle was not speaking as a philosopher, but "as a diviner, or as one who understood but did not dare to say what he understood, or as one who saw but did not believe what he saw."4 1 see below, p. 272. 1 de la

ass which carries the sacraments; the second are as the sacred thing, that is they are divine.2 in short, i think that what the religious experiences of the eroici furori really aim at is the hermetic gnosis; this is the mystical love poetry of the magus man, who was created divine, with divine powers, and is in process of again becoming divine, with divine powers. the hermetic core is, however, veiled under the apparatus of neoplatonism. where can one find hermetism associated with the neoplatonic furores? if one could find such an association explicitly made, this would explain bruno's eroici furores as neoplatonic love frenzies directed towards hermetic gnosis. and one can find such a passage, and it is where one would expect, namely in cornelius agrippa, the authority whom we have fou

it uses mythology to present a similar political attitude. boccalini was a venetian liberal and strongly anti- spanish, and the hero of his work is navarre (henri iv. the "news from parnassus" seems to me to use a number of bruno's themes, discussing grammarians who are starting a reformation, and also spanish enormities. when news of the assassination of henri iv was brought to parnassus, apollo veiled his face under a thick cloud and was heard to say, amidst deep sighs "that the world was come to the point of being ready to return to its first principles, since the wickedness and perfidiousness of some was grown to that height of impiety.1 galileo accepted the movement of the earth on entirely different grounds from bruno, yet it is rather curious to notice that the dialogo dei due massi

ant thought of the seventeenth century from the high position in which ficino and pico had placed him is going underground and turning into something like a rosicrucian. reactionary hermetists: the rosicrucians since the object of a secret society is to keep itself secret, it is not easy to uncover the secrets of the rosicrucians; even the manifestoes explicitiy concerned with them are couched in veiled and mysterious language, and nothing is known of their organisa- 1 see above, p. 322. 2 fludd, utriusque cosmi. historia, i i, section i i, pp. 54 ft. see above p- 334- 3 ibid, ii, pp. 28-9. 4 as e. garin has put it, renaissance hermetism in this period descends "sul tcrreno dell'occultismo e delle confraternite ed associazioni variamente caratterizzate "nota sulpermetismo, in cultura, p. 1

FRATER TENEBROUS CULTS OF CTHULHU

ndividuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep to pre-dynastic

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e size, that it stood upon 12 oxen arranged so that their heads were at the periphery of this circular basin and their hind parts were towards its center. it was intended solely for use by the priests. much is said of a nature to bewilder the reader, but the above salient points prove the signal importance of this instrument, as we shall see when we study and compare the masonic account with this veiled word of the bible. the masonic story runs as follows: when hiram had about completed the temple, he commenced to cast the various vessels required in the service according to designs made by solomon as agent of jehovah. chief among these was the great laver, intended to hold the bath of purification, through which all priests must pass to enter the service of the lord. this, and all the les

FULLER J F C SECRET WISDOM OF THE QABALAH

lism.10 turning from tradition to history: though here again evidence is none too secure, the zohar is attributed to moses de leon, a qabalistic writer of the thirteenth century, and quite possibly parts of it were written by him. the whole compilation covers a vast ground and comprises: 1. the sefer ha-zohar, the book of splendour11- the main commentary. 2. the sifra-di-tseniuta, the book of the veiled mystery.12 3. the sitre torah, secrets of the torah. 4. the ra'ya mahemna, the true shepherd. 5. the midrush ha-he'lam, the recondite exposition. 6. the tosefta, additions. 7. the hekaloth, halls or palaces. 8. the idra rabba, the greater synod.13 9. the idra zuta, the lesser synod.14 the first printed editions of the zohar appeared almost simultaneously at mantua and cremona in 1558- 60. l

owing allegory: secret wisdom of the qabalah page 12 like unto a beautiful woman hidden in the interior of a palace who, when her friend and beloved passes by, opens for a moment a secret window, and is only seen by him; then again retires and disappears for a long time; 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 h

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

ceremonies, many of the processes have been unearthed whereby the original and beautiful conceptions of the deity, and the worship inspired by the operations of nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. the symbols which appear in connection with early religious rites and ceremonies, and under which are veiled the conceptions of a still earlier and purer age, when compared with subsequently developed notions relative to the same objects, indicate plainly the change which has been wrought in the original ideas relative to the creative functions, and furnish an index to the direction which human development, or growth, has taken. as the human race constructs its own gods, and as by the conceptions

ntal power which followed the supremacy of the animal instincts, the earlier abstract idea of god was gradually lost sight of, and man himself in the form of a potentate or ruler, together with the various emblems of virility, came to be worshipped as the creator. from adorers of an abstract creative principle, mankind had lapsed into worshippers of the symbols under which this principle had been veiled. although at certain stages in the history of the human race the evils, which as a result of the supremacy of the ruder elements developed in mankind had befallen the race were lamented and bewailed, they could not be suppressed. man had become a lost and ruined creature. the golden age had passed away. chapter ii. tree, plant, and fruit worship. when mankind first began to perceive the fac

have been noted in the foregoing pages. we have observed that notwithstanding the fact that the supremacy of the male had been established, the sacred yoni and the lotus were still reverenced as symbols of the most exalted god. finally, when the masculine energy began to be worshipped as the more important agency in reproduction, the female, although still necessary to complete the god-idea, was veiled. among the sect known as lingaites, those who adored the male creative power, man, phallus, and creator in religious symbolism signified one and the same thing in the minds of the people. each represented a tree of life, the beginning and end of all things. tree-worship was condemned by the councils of tours, nantes, and auxerre, and in the xith century it was forbidden in england by the la

virgin and child does not, as is usually supposed, belong exclusively to the romish christian church, but, on the contrary, that it constitutes the most remote idea of a creator extant. as has been hinted, there is little doubt that the earliest worship of the woman and child was much simpler than was that which came to prevail in later ages, at a time when every religious conception was closely veiled beneath a mixture of astrology and mythology. after the planets came to be regarded as active agencies in reproduction, and powerful in directing all mundane affairs, the virgin of the sphere while she represented nature was also the constellation which appeared above the horizon at the winter solstice, or at the time when the sun had reached its lowest point and had begun to return. at thi

schools; each of which must again be identified with the imperial triad of the old chaldaic or babylonian philosophy"[43 [43] faber, pagan idolatry, book vi, ch. ii, p. 470. the history of the catastrophe known as the deluge, which, it is claimed, took place either in armenia, at cashgar, or at some other place in the east, is observed, in later ages, to furnish a covering beneath which have been veiled the mythical doctrines of the priests. of the catastrophes which from time to time have visited our planet, and of the belief which has come to be entertained by ecclesiastics that the earth will be destroyed by fire, celsus writes "the belief has spread among them, from a misunderstanding of the accounts of these occurrences, that after lengthened cycles of time, and the returns and conjun

ided over chaos prior to the existence of organized matter, is finally transformed into a male god. the hindoo vishnu, who as she slept on the bottom of the sea brought forth all creation, has changed her sex. brahm, the creator, is male, and appears as a triplicated deity in the form of three sons within whom is contained the essence of a great father, the female creative principle being closely veiled. hence we see that the god of the ancients, the universal dual force which resides in the sun and which creates all things, is no longer worshipped under the figure of a mother and her child. although the female principle is still a necessary factor in the creative processes, and although it is capable of producing gods, the mother element possesses none of the essentials which constitute a

ualized form and simply as an appendage to the god which was dependent upon her ministrations. under the above conditions it is not in the least remarkable that by the priests it should have been deemed necessary to conceal from women the facts bound up in their nature. woman's importance as a creative agency and as a prime and most essential factor in the universe must be concealed "isis must be veiled" through the appropriation of the titles of the original dual god by reigning monarchs, is perceived at least one of the processes by which the great universal female deity of the ancients has been transformed into a male god. we are assured that the "redundant nomenclature of the deities of babylon renders an interpretation of them impossible. each divinity has many distinct names, by whic

r natural rights, kings assumed not alone the governing functions, but arrogated to themselves the symbols, titles, and attributes of the dual deity. the reigning monarch became not only the temporal ruler and priest, but was actually god himself, the female principle being concealed under convenient symbols. chapter viii. the original god-idea of the israelites. not only were religious doctrines veiled beneath allegories and convenient symbols, but names also had a religious significance. we are given to understand that in chaldea and assyria every child was named by the oracle or priest, and that no one thought of changing the appellation which had come to him through this heavenly source.[79 [79] inman, ancient faiths, vol. i, p. 3. inman, in his ancient faiths, calls attention to the f

uperior importance of the female in the office of reproduction, and that esau signifies the male. attention is called to the fact that esau is represented as a "hairy" man, rough-voiced and easily beguiled, while jacob, on the other hand, is smooth-faced, soft-voiced, and the favorite of his mother. there is indeed much in this myth which seems to indicate that it is an allegory beneath which are veiled certain facts connected with the struggle between two early contending sects regarding the relative importance of the sexes in reproduction. of this inman says "my own impression is that esau, or edom, and jacob are mystic names for a man and a woman, and that round these, historians wove a web of fancy; that ultimately the cognomen jacob was recognized, and that to allow the jewish people

orth in the jehovistic account, on saturday night, after god had finished his work, and immediately after he had commanded adam to "be fruitful" he presents him with a staff, which we observe is handed down to enoch and all the patriarchs. here the mystery deepens, for it is declared that this staff was presented so seth, and that it was a branch of the tree of life. that beneath this allegory is veiled a contest, or perhaps a compromise, between the worshippers of two distinct sects, seems altogether probable. that the handing down of this branch of the tree of life, first to adam, or man, by aleim, and its subsequent transference to seth, the god of nature, the destroyer or regenerator, seems to indicate a victory for the adherents of a purer religion. the translator of kallimachus says

scriptures formerly known only to the priests. in other words, the ancient doctrines, the true meaning of which was no longer understood by them, were patched together as a basis for the later developments in jewish religious experience. we have seen that six hundred years after adam appears noah, another self-triplicated saviour or preserver of man, with his ark or seed vessel, beneath which is veiled the female element. afterward abraham becomes the great father or saviour, and later moses. that, in the time of the latter, the more ancient worship of a creative force in nature represented by the aleim, had, by the masses of the people, been wholly lost, is evident from the old testament writings. the worship of the father, the male power, in opposition to that of the mother, or the fema

nsed system of vice and corruption, and after their temples had become brothels in which, in the name of religion, were practiced the most debasing ceremonies, the greeks became ashamed of their ancient worship, and, like the jews, ashamed also of their name. it is believed that the greeks received from egypt, or the east, their first theological conceptions of god and religion. these ideas "were veiled in symbols, significant of a primitive monotheism; these, at a later period, being translated into symbolical or allegorical language, were by the poets transformed into epic or narrative myths, in which the original subject symbolized was almost effaced, whilst the allegorical expressions were received generally in a literal sense. hence, to the many, the meaning of the ancient doctrine wa

ber remarks that "there is no rite or ceremony directed in the pentateuch of which there is not an exact copy in the rites of the pagans" the christian doctrines as established by paul, and afterwards formulated into a system by the romish church, were adopted by the ignorant multitude who, being incapable of understanding the higher principles involved, accepted the allegories beneath which were veiled the ancient mysteries literally, and as the highest expression of divine wisdom. hence the comparatively recent observation that the "new religion was eventually but the gathering in of the superstitions of paganism" is a matter of little surprise to those who have carefully examined the facts connected with the growth of religious faith. under the new regime christ became the new solar dei

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

en a seriesoflatin versicles and responses, accompanied by much drinking;butwaite's manuscript isillegible to such a degree that itis difficult to decipher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good principle and the feminine from the evil principle. it is in fact, the occult theory of monosexualism based on a blasphemous distortionofthesacred text' succeedingversesinvolve further distortions and blasphemies-not, however, to. be taken seriously. he sums uptherite in this way:ther

ivities would be confined to their proper place.125_'brotherhoodisreligion--14 'brotherhoodisreligion'-anadeptamongthemasonsatthetime the independent and rectifiedriteof the golden.dawnwas declaring its independence from the old order, waite had been a freemason for barelytwoyears;buthis enthusiasm for freemasonry was boundless, for he saw it,notas did grandlodge-as'a peculiar system of morality, veiled in allegory, and illustrated by symbols-s-but as yet another aspect ofthesecret. tradition, and thus one more secret path to a direct experience of god. in his earlier years his approachtothecraft had been more prosaic, and it wasnotuntil he reached the age of43that he was entered, passed, and.finally raised as a master mason. his earliest comments on freemasonry, intherealhistoryoftherosic

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

th and cxxvth chapters of the ritual of the dead.theyare the door-postsofthe gateway of the hidden wisdom, they are the emblemsofeternal equilibrium,ofthe dual powersofday and night, love and hatred, severityand mercy, fixed and volatile, work and rest, the subtle force of the loadstone, with its dual polarity, and the eternal outpouring and inpouring of the heart of god.thelamps that burn with a veiled light upon their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed between the pillars when you were restored to the light and for this also that you were placed between them to receive the perfect consecration. my

GILBERT THE MAGICAL MASON

h.theentire kingdom must disappear,ifthe crown be no more. existence is a certainty, and in affirming this, i affirm god, who is the supreme reason for existence. eheie is proved by jehovah.theten sephiroth113 [reprinted fromlucifer,vol. viii, no. 43 (march 1891, pp.48-9.]12.thereligion of freemasonryilluminatedbythekabbalahfreemasonry, our english craft, describes itself as a 'system of morality veiled in allegory, and illustrated by symbols. a little consideration will, i feel sure, convince us that it is something more than this.'tis not the whole of life to live, nor all ofdeath-todie,wrote the poet montgomery, and the aphorism is applicable also to freemasonry.ourritual presents us with ample internal evidence that the mystery of the craft lies deeper than a mere scheme of moral maxim

d?theminority has doubt255 less been a growing one, and has of late been too important to be crushed by threats of death, and in a parallel mode we now find, as i pointed out at first, we have even arrived at the stage of having forgotten why our obligations were designed. such, my brethren, is the suggestion of my theme; our present system of allegorical morality is the lineal descendant of true veiled monotheism, which in a pagan and persecuting world had need in every clime and in every age of some scheme of self-defence. we may not be able to trace in definite order every step in the vast procession of forms through which the monotheistic secret has been shrouded, veiled, and preserved, or eventotrace a distinct groove in the wheel of time inanyonenation or century,buthistory is at no

ic conception is; that for a man the astral form is first produced, and that the material body is then built or moulded on to and into this astral form. now, if we believe the bible authors possessed any of the true history of the origin and constitution of man, andifwe believe our eastern doctrine to be the true one, we should expect to find in the ancient hebrew writings some reference, however veiled, to the moulding of the material human body upon an ethereal or more diffuse framework, its predecessor. now in the book of genesis, chapter i. and verse26,we may find just this sort of allusion, with what is conceived to be some mistranslation. this is from the so-called elohistic version of the creation narrated in the first chapter and concluding at the end of verse 3 of chapterii.we fin

nsider man as partly celestial and partly terrestrial, we may look upon him as already suggested as being of fourfold essence, recognising, for example, a ray of divinity--the spirit, the human soul, the animal soul or the passional element, and the material body; thus showing two higher principles from the celestian world and two from mundane sources. you will recall the harlequin, who is always veiled and is carrying a magic wand; he represents the invisible and highest light beaming over the human soul: he is clothed in a starry costume of many colours, representing the seven divine and planetary forces as they are shown to man in the rainbow of heaven; he is always silent; with his wand he transforms the outward appearance of every object he wills to strike. colum255 bine, named from c

led ormuzd by english authors- a great being having many resemblances to the old hebrew mosaic ideal of jehovah.thecult was at first, at any rate, a monotheistic one,butlater became dualistic, prominence being given to the existence and powers of an evil deity named angra mainyus, the evil mind, also called ahriman, who is always in conflict with the god of good. we find references also made to a veiled deific principle, shrouded in mystery, superior eventoormuzd, the creator and world ruler. he was named in the 'vendidad- zervanaresemblances of freemasonry to mithra 247akarana, or zervan akerene 'eternal light' or possibly 'boundless time, of whom nothing can be conceived, known or declared- a supreme being without attributes or qualities comprehensible to man. he is the absolute, the sat

GILBERT THE SORCERER AND HIS APPRENTICE

ountenance. at the north-east angle is aggerath,thedaughter of machalath, a fiendish witch with serpent hair enthroned in a chariot drawn by an ox and an ass. at the north-west angle is a gigantic scorpion with a fearful countenance,butstanding upright as it were, and formed of putrefying water. after .267him cometh. the un-nameable one (abaddon) and his appearance and symbol is that of a closely-veiled black gigantic figure, covered with whirling wheels and in his hand is avast wheel whence issue asitwhirls, multitudesofcal-like demons. behind comethmaamahlikeacrouching. woman with an animal's body, crawling along thegtoundandeating the earth. and at .the south-west angleare'a winged lion and a winged horse drawing in a chariotthe younger lilith, the wife of asmodai, she is dark, a woman

referred the dukes of esau and the ghogiel (from og, 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 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 pa

hatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him

ed 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 transferred to moses, and so horns were placed on his head. there is another thing to notice there with regardtoour own country, and that is that the bull (although the sun at the

resses which i have given here, taken considerable pains to state only those things which could be stated without any veil or blind, and which were absolutely and provably true: but when you come to the question about the currency of the tatwas throughout the human body, and we come to the question of the breathinthe right or left nostril, or the middle, you come to questions which are designedly veiled. they are veiled in rama prasad's book more than they need be, and therefore here and thereitis possible to raise the veil a litde, and this i shall endeavour to do; but at the same time i must remark that there is a good deal in that book which is veiled for exceedingly good reasons, and which no one is allowed to state publicly, for the very sufficient reason that it would give a great de

GILBERT R A THE MASONIC CAREER OF A

y liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly weal

GNOSTIC CATECHISM

y liable to attract the soul-student at the threshold of mystic research. we must counsel him to overcome this gravitation of his desires towards masonry. there is no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly weal

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

irable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the tr

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

rable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the

GOLDEN DAWN RITUALS Z1

he officers should wish to be known, they are as follows: 14 v.h. hierophant or v.h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent, as it were, veiled divinities sending a form to sit before the veil of paroketh, and, like the veils of isis and nephthys, it is impenetrable save to the initiate. the synthesis of the three chiefs may be said to be in the form of tho-outh who cometh from behind the veil at the point of its rending. yet separately, they may be thus referred: the imperator, from his relation to hrwbg, may be referred to the go

GOLDEN DAWN RITUALS Z2

11. k candidate is placed in the north. oration of the hierophant, the voice of my higher self, etc. hierophant commands the mystic circumambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the tri

rning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptism by n and o of the sigil then takes place, and the proclamation in a loud, firm voice of the spirit (or spirits) to be evoked. h. the veiled sigil is now to be placed at the foot of the altar. the magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the comm

his form being assumed then let him pronounce aloud, with a firm and solemn voice, a convenient and potent oration and exorcism of the spirit unto visible appearance. at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let

he glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealment. i am the great one invisible of the path of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of light. n. repeat process in l. o. repeat process in m but say, i am light shrouded in darkness. i am the wielder of the forces of the balance. p. now, concentrating mentally about thee the shroud of concealment, pass to the west of the altar in the place of the neophyte, face east, remain standing, and rehearse a conjuration by suit

GOLDEN DAWN RITUALS Z3

it fails at first. it indicates the necessity for harmony and brotherly love, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything in the nature of slander. so, in the grip of the neophyte, the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. for, in the working of the inner, where all invoke the same forces in the same manner, he/she becomes unsympathetic with the rest, separates himself or herself from them, and though he/she weakens the combination of working, he/she still more certainly attracts upon him/herself a reflex current from the avengers of evil. the name of the god of silence which is the gra

GOLDEN DAWN RITUALS ZAM10

eath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heave

e the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virt

GOLDEN DAWN RITUALS ZAM20

y being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for y

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ptians, who would have transmitted it from generation to generation in a secretive manner. indeed, it would have ranked among the highest arcana entrusted to the keeping of the priestly elite at heliopolis and would have been passed on, in the main, through an oral and initiatory tradition.34 if, by chance it had found its way into the pyramid texts, is it not likely that its form would have been veiled by metaphors and allegories? i walked slowly across the dusty floor of the tomb chamber of unas, noting the heavy stillness in the air, casting my eyes over the faded blue and gold inscriptions. expressed in coded language several millennia before copernicus and galileo, some of the passages inscribed on these walls seemed to offer clues to the true heliocentric nature of the solar system

peculiar nugget of information which had originated with the priests of heliopolis: during this time, they said, there were four occasions when the sun rose out of his wonted place twice rising where he now sets, and twice setting where he now rises.25 what is this all about? according to the french mathematician schwaller de lubicz, what herodotus is transmitting to us (perhaps unwittingly) is a veiled and garbled reference to a period of time that is, to the time that it takes for sunrise on the vernal equinox to precess against the stellar background through one and a half complete cycles of the zodiac.26 as we have seen, the equinoctial sun spends roughly 2160 years in each of the twelve zodiacal constellations. a full cycle of precession of the equinoxes therefore takes almost 26,000

ear: certain mysterious structures scattered around the world were built to preserve and transmit the knowledge of an advanced civilization of remote antiquity which was destroyed by a terrifying upheaval. could this be so? and what are we to make of other strange traditions that have come to us from the dark vault of prehistory? what are we to make, for example, of the popol vuh, which speaks in veiled language about a great secret of the human past: a long-forgotten golden age when everything was possible a magical time of scientific progress and enlightenment when the first men (who were endowed with intelligence) not only measured the round face of the earth but examined the four points of the arch of the sky. as the reader will recall, the gods became jealous at the rapid progress mad

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

or cipher values. crowley, be it noted, tended to consider aiwass an initiate of the third order early on, a physical person who he caught out of the corner of his eye more than once during the three dictation sessions and of whom he gave a fairly detailed physical description. he seemed to be a tall, dark man in his thirties, well-knit, active and strong, with the face of a savage king, and eyes veiled..the dress was not arab; it suggested assyria or persia, but very vaguely, crowley tells us in 1936. in his later years, with the distance of time and variations of philosophy, more spiritualized interpretations of aiwass came to be accepted. crowley justifies the book of the law itself by asserting that aiwass showed his knowledge chiefly by the use of cipher or cryptogram in certain passa

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

beliefs of our forefathers about elves and giants got intensified and expanded into angels and devils, but the legends remained the same. wuotan, douar, zio, phol put on the nature of malignant diabolic beings, and the story of their solemn yearly visitation shaped itself into that of a wild rabble rout, which the people now shunned with horror, as formerly they had thronged to those processions. veiled under the biblical names of cain, ehas, enoch, antichrist, herodias, there come into view the same old myths about moon-spots, giants' buildings, a god of thunder and of storm, the preface. xxxvll gracious (holde) night-dame and the buruing of the world. and what arrests our attention still more is, that to the virgin mary we apply a whole host of charming legends about holda and frouwa, uo

she announces her presence by thumping and turning the boards up. convulsions in the dying are signs that smertnitsa is getting the better of them, laus. mon. schr. 1797. p. 756. there cannot be the slightest doubt left, that all these various personifications of the plague are to be viewed as effluences of superior divinities of antiquity, whose might, merciful and awful, they display by turns. veiled in white they stride along, like berhta, and like the mother that walks in the corn at noon. plaarue-maiden and fate-maiden meet and touch, morowa dziewica with marena, morena (p. 771, the harmful goddess with the healing pitying eir (see suppl. chapter xxxvii. herbs and stones. pliny has thrown a peculiar charm over his natural history by not disdaining to record minutely even the supersti

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

fresh and uncorrupted. 2 superstitious christians then believed two things, a hallowing of the water at midnight of the day of baptism, and a turning of it into wine at the time of the bethphania: such water the germans called heilawac? and ascribed to it a wonderful power of healing diseases and wounds, and of never spoiling (see suppl. possibly even in syria an old pagan drawing of water became veiled under new christian meanings. in germany other cir cumstances point undisguisedly to a heathen consecration of water: it was not to be drawn at midnight, but in the morn ing before sunrise, down stream and silently (superst. 89. 775, usually on easter sunday (775-6) to which the above explana tions do not so well apply; this water does not spoil, it restores youth, heals eruptions, and make

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e atoms to be charged with certain emanations from the atoms, and that this atmosphere and the vibrations in it cause the composition or element formed by the atoms to be "elastic. in this way, he says, are elastic fluids or gases formed. in figure 4, however, we come to one of the most interesting diagrams and illustrations of the atomic law. in fact, the point which dalton tried to present in a veiled way has not been fully offered to the workers in chemistry before. assuming (and this may not be an assumption at all) that the atoms do have certain rays emanating from them, we can best illustrate these emanations by making them diagrammatic. therefore, we will consider that the rays issue from the center of each atom and go outward from the atom in straight lines. for a very good reason

oretically, at least, there is a great deal to study and learn about the potentiality of atoms and the emanations of atoms; for in the potentiality and in the rays lies the secret of the combination of atoms and the formation of matter. this, then, is the great work of rosicrucian chemistry, and in our order are found laws making all those things plain which i have been able to refer to only in a veiled way in the interpretation of the work and discoveries of dr. john dalton. conclusion members are urged to study this carefully. reference to any standard textbook on chemistry will be helpful. it must be realized that since dalton's time there have been changes in phraseology and that modern instruments such as the spectograph, the electron microscope, the electrical balance, the x-ray, and

HAMIL THE ROSICRUCIAN SEER

f. g. irwin that he saw practical spiritualism via the crystal as the most important work to be undertaken by a true rosicrucian.itis difficult to establish what it was in freemasonry that appealed to hockley.toa man of his sensibility the basic principlesofcraft masonry, brotherly love, relief and truth, and the practice of ceremonies which attempt to instil in a candidate a 'system of morality, veiled in allegory and illustrated by symbols, would have had an attraction.toa certain extent the craft ritual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allmankindat the close of their physical existence. it may also have been a part of his public

eceive the very elect.'matthew,ch.24,v.24.actuated by an earnest desire that those who seek the truth for its own sake, and not for gain, might, so far as my belief extends, be guarded against error, i beg to send you the following result of my inquiries relative to the theorems contained in the pamphlet published by yourselves. tuesday, r zth september, 1854. invoked the crowned angel.thecrystal veiled, and the crowned angel appeared. isaid:-ihave just perused an american work, pub- lished by a society of believers in spirit manifestations at st louis, ohio, containing a statement of their having challenged the rev. n.c.rice, d.o, to publicly discuss two sets of propositions,-the first containing the doctrines as generally accepted by protestant and other dissenting christians, the second

HANDBOOK OF EGYPTIAN MYTHOLOGY

mean that it should be taken as the most important or the standard version of the myth. as many scholars have emphasized, a myth consists of all its versions. this text is in narrative form because it appears to have been read aloud for entertainment. it combines a retelling of the ancient myth with a satire on the difficulties of obtaining justice in the new kingdom legal system and perhaps with veiled comments on recent problems with the royal succession.65 some egyptologists believe that the comic treatment of many of the characters and events in the contendings of horus and seth disqualifies it from being a true myth, but a robust, often cruel, sense of humor is displayed in the myths of many cultures. some of the story s more scandalous episodes, such as seth s failed attempt to seduc

HEKAS

live within out own flesh. from an etymological perspective we may trace back certain key words in craft terminology and by deduction and interference attempt to form ideas regarding the origin of practices and the evolution of symbols. this will only reach back into the time when names were first given and thus to the edge of mythic time, beyond this our practices alone may reveal that which is veiled to the intellectual acuity of academia..for between the histories that we may trace there is a hidden story uncharted by mere books of paper and the memories of civilisation; this secret history is that of the wandering few who exchanged knowledge at the isolate cross-roads where-ever their peregrination of chance might cross paths with another "return to the circle for there the ghosts of

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tention in europe-mr. sinnett's the occult world. if this work did much to bring the society into prominence, it attracted still more obloquy, derision, and misrepresentation upon the hapless heroes and heroine thereof. of this the author was more than warned in the occult world, but did not pay page 126 the key to theosophy- hp blavatsky.txt attention to the prophecy-for such it was, though half-veiled. q. for what, and since when, do the spiritualists hate you? a. from the first day of the society's existence. no sooner the fact became known that, as a body, the t.s. did not believe in communications with the spirits of the dead, but regarded the so-called "spirits" as, for the most part, astral reflections of disembodied personalities, shells, etc, than the spiritualists conceived a vio

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

said to have learned ofraymond lully. something may be learned of it, but when these old writers pretend to tell you great secrets, then you may most suspect of them of mystifying. however, altogether you have made a valuable acquisition. it is one of the stages the aspirant has to go through, to have well impressed upon the mystic and for the most part unintelligible jargon in which this art is veiled. you say you should like to see me to have a talk. as you seem so bent upon this, it would be as well, if you could, but i hardly see how it can be done just now. i like your tenacity and perseverance, and i would do all i could to help you. we may,be in london somewhere about the jrd week in march, but neither of us have been at all well. i may say i have been very ill. mrs ayton is still

HP LOVECRAFT A DARK LORE

had joined starry wisdom in '49. these people say the shining trapezohedron shows them heaven& other worlds& that the haunter of the dark tells them secrets in some way. story of orrin b. eddy 1857. they call it up by gazing at the crystal& have a secret language of their own. 200 or more in cong. 1863, exclusive of men at front. irish boys mob church in 1869 after patrick regan's disappearance. veiled article in j. 14 march '72, but people don't talk about it. 6 disappearances 1876- secret committee calls on mayor doyle. action promised feb. 1877- church closes in april. gang- federal hill boys- threaten dr- and vestrymen in may. 181 persons leave city before end of '77- mention no names. ghost stories begin around 1880- try to ascertain truth of report that no human being has entered ch

d european universities, which evoked so much comment during the next few years. i did not at any time suffer from a lack of learned contacts, for my case had a mild celebrity among the psychologists of the period. i was lectured upon as a typical example of secondary personality- even though i seemed to puzzle the lecturers now and then with some bizarre symptoms or some queer trace of carefully veiled mockery. of real friendliness, however, i encountered little. something in my aspect and speech seemed to excite vague fears and aversions in every one i met, as if i were a being infinitely removed from all that is normal and healthful. this idea of a black, hidden horror connected with incalculable gulfs of some sort of distance was oddly widespread and persistent. my own family formed no

fighting the elder things if ever they broke forth in unexpected places. the irruptions of the elder things must have been shocking beyond all description, since they had permanently coloured the psychology of the great race. such was the fixed mood of horror that the very aspect of the creatures was left unmentioned. at no time was i able to gain a clear hint of what they looked like. there were veiled suggestions of a monstrous plasticity, and of temporary lapses of visibility, while other fragmentary whispers referred to their control and military use of great winds. singular whistling noises, and colossal footprints made up of five circular toe marks, seemed also to be associated with them. it was evident that the coming doom so desperately feared by the great race- the doom that was o

was confined to the marsh refining company, and the marketing of gold ingots formed the only remaining bit of major commerce aside from the eternal fishing. that fishing paid less and less as the price of the commodity fell and large-scale corporations offered competition, but there was never a dearth of fish around innsmouth harbour. foreigners seldom settled there, and there was some discreetly veiled evidence that a number of poles and portuguese who had tried it had been scattered in a peculiarly drastic fashion. most interesting of all was a glancing reference to the strange jewelry vaguely associated with innsmouth. it had evidently impressed the whole countryside more thin a little, for mention was made of specimens in the museum of miskatonic university at arkham, and in the displa

e to the arcana of basic entity- never was an organic brain nearer to utter annihilation in the chaos that transcends form and force and symmetry. i learned whence cthulhu first came, and why half the great temporary stars of history had flared forth. i guessed- from hints which made even my informant pause timidly- the secret behind the magellanic clouds and globular nebulae, and the black truth veiled by the immemorial allegory of tao. the nature of the doels was plainly revealed, and i was told the essence (though not the source) of the hounds of tindalos. the legend of yig, father of serpents, remained figurative no longer, and i started with loathing when told of the monstrous nuclear chaos beyond angled space which the necronomicon had mercifully cloaked under the name of azathoth. i

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

was confined to the marsh refining company, and the marketing of gold ingots formed the only remaining bit of major commerce aside from the eternal fishing. that fishing paid less and less as the price of the commodity fell and large-scale corporations offered competition, but there was never a dearth of fish around innsmouth harbour. foreigners seldom settled there, and there was some discreetly veiled evidence that a number of poles and portuguese who had tried it had been scattered in a peculiarly drastic fashion. most interesting of all was a glancing reference to the strange jewelry vaguely associated with innsmouth. it had evidently impressed the whole countryside more thin a little, for mention was made of specimens in the museum of miskatonic university at arkham, and in the displa

INDUCTION CHARM AND THE INITIATION

witch-mother and witch- father, and, before you make the oath, you strip bare and put on new clothes. the old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old one, veiled queen, i shed my blood for you. an oath on the land, an oath to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power

ISIS UNVEILED

ith the hair parted in the middle; a sad and solemn face, and eyes whose patient look seems to reflect all the bitterness of this last insult flung at the majesty of the crucified" the egyptian isis was also represented as a virgin-mother by her devotees, and as holding her infant son, horus, in her arms. in some statues and biuso-rilievot, when she appears alone she b either complete- ly nude or veiled from head to foot. but in the mysteries, in common with nearly every other goddess, she is entirely veiled from head to foot, as a symbol of a mother's chastity. it would not do us any harm were we to borrow from the ancients some of the poetic sentiment in their religions, and the innate veneration they entertained for their symbols. it is but fair to say at once that the last of the true

56, v, pp. 509-535. the hebrew text, which waa miniiig, was at hit found by mtlniter uid buztorf, and publiahed in 1681 by christxipba wagenteil, to a couecuon entitled tela ignea sabmae, or the bunung darta of satan [aitaort, 2 vols, and by jacob huldrich, aa hvlona jadiuae naivmti, lcyden, 1705 (aee alk. uvi: a toutm da apriu. 21b. llkeodowt: batrtt. jabid. u. ii. digitizecoy google 128 isis in4veiled" wandering jewish exorcists* the arabic word nabae meaning to wan- der, and the hebrew toj, naba, to prophesy. the talmud indiscriininate- ly calls all the christians noxari^ all the gnostic sects alike believed in magic. irenaeus, in describing the touowera of basilides, says "hiey use images, invocations, incantations, and all other things[>ertaining un- to magic* dunlap, on the authority

onsecrated themselves to boaketh, nif3 (see hebrew text; which word implied the greatest possible abomination. to infer, as some critics and theo- logians do, ihat it means to separate one's self to duutxty or continence, is either advisedly to pervert the true meaning, or to be totally ignorant of the hebrew language. the eleventh verse of the first chapter of micah half explains the word in its veiled translation "pass ye aws, thou inhabitant of saphir, etc" and in the ori^nal text the word is boahelh. certainly neither baal, nor lahoh kadosh, with his kade^im, was a god of asceuc virtue, albeit the septuagint terms them, as well as the ffoui 259a. cf. p. 132, folloiriiig. 260. flui: nat. hid, v, 15. 2fil. hima, tx, 10. digitizecoy google the nazabs and nazibeates 131 the perfected pries

se who were iniiiaud at least beheved that the identical spirit of either at adam's sons reappeared under the corporeal form of moses. it only shows what was the mode of expression they used when hinting at one of digitizecoy google when a 'god' becomes incarnate ifis the profoundest mysteries of the onental gnosis, one of the most majestic articles of faith of the secret wisdom. it was purposely veiled so as to half conceal and half reveal the truth. it implied that moses, like certain other god-like men, was believed to have reached the highest of all states earth the rarest of all psq'chological phenomena the perfect union of the immortal spirit with the terrestrial dwtd had oc- curred. the trinity was complete. a ifod was incarnate. but how rare such incarnations! that expression 'y

heds its radiance upon a human being is a god the microcosmos of the macrocosmos, part and parcel of the unknown god, the first cause, of which it is a direct emanation. it is possessed of all the attributes of its parent source. among these attributes are omniscience and onmipotence. endowed with these, but yet unable fully to manifest them while in the body, during which time they are obscured, veiled, limited by the capabilities of physical nature, the thus divinely-inhabited man may tower far above his kind, evince a god-like wisdom, and display deific powers; for while the rest of mortals around him are but otxttkadowed by their divine seur, with every chance given to them to become inmiortal hereafter, but with no other security than their per- sonal efforts to win the kingdom of hea

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

en eleanor, as told in the english annals (which flamememorials, so raised by the pious king edward in the spiry, flame-imitating stone, are all, we believe, obliterate or put out of things, but the well-known, magnificent, restored cross at waltham; all these, to the keen, philosophic eye, stand as the best proofs of the diffusion of this strange fire-dogma: mythed as equally, also, in that dark veiled cotytto, she to whom the flame of midnight torches burns. she, this blackest of concealment in the mysteries, isis, lo, ashtaroth, or astarte, or cybele, or proserpine; he, this baal, bel, baalim, foh, brahm, or bhudd; it, for the myth is no personality, but sexless, snake, serpent, dragon, or earliest at all of locomotion, under whatever letter of the alphabet; all these symbols, shapes, o

head, or nearly at the head, of all things (maia, and most intimately connected with the serpent, a. certain principle which they called sophia. this is clearly a translation of the word bhudda into greek. it also reminds us that the old. bhuddas are always under the care of the cobra-capella. this is evidenced in all the memnonian or egyptian heads; and in the asp (or fleur-de-lis, more or less veiled or altered, displayed as the chief symbol upon the universal sphynxes. the serpent, in one view, was the emblem of the evil principle, or destroyer. but, as we have seen before, the destroyer was the creator. hence he had the name, among his numerous appellations, of ofis; in hebrew, bwa, ob; and as he was the logos, or linga, he was also oy, and in hebrew armm. query, hence sufar, a seraph

, on their way to this world. it was through these seven planetary spiritual regions, or spheres, filled with their various orders of angels, that the gnostics mythed the saviour jesus christ to have passed secretly; disguising himself and his mission in order to win securely to his object. in evading recognition, in his acceptable disguises, through these already-created princedoms of angels, he veiled his purpose of his voluntary sacrifice for the human race till he was safe, in his investment in humanity, for the accepted propitiation through the virgin, for production only; not for office. there was deep mystery in the gnostic method of teaching that, although the sacrifice (the source of sacrifice in all faiths) was complete and real and perfect, the saviour did not nor could suffer b

and destruction of this revolutionary body, to which we refer elsewhere, and why he chose to place his own head in the centre-place before occupied by this imagined awe-inspiring countenance, and adopted the whole as the star of his newly founded legion of honour, it is very difficult to say. in the east there is a tradition of this insupportable magic countenance, which the orientals assign to a veiled prophet, similar to the mysterious personage in lalla rookh. gorgoneion. chapter the twenty-sixth. presence of the rosicrucians in heathen and christian architecture. question may here arise whether two corresponding pillars, or columns, in the white tower, london, do not very ingeniously conceal, masonically, the mythic formula of the moasic genesis, male and female created he them &c. ref

nostic female power in nature, venus, or aphrodite, disclosing in the beauty, grace, and splendour of the material creation. on the other, or terrible, side of her character, the endowments of venus, or of the impersonated idea of beauty, fig. 255. change into the alarming; these are the attributes of the malific feminine elementary genius born of darkness or matter, whose tremendous countenance, veiled as in the instance of isis, or masked as in that of the universal 278 the rosicrucians. mythological queen of beauty, inspires or destroys according to the angle of contemplation at which she is mythically revealed. fig. 256 (a) is the crested "snake" curved as the symbol of the dragon's tail, traversing from left to right the fields of creation, in which the stars are scattered as fig. 256

nd the cross-line or snake, whether the horizontal be undulated or direct. in the greek letters these ideas make the form. the first letters, according to the cabalists, were the original ten signs of the zodiac, which contained mythologically the history of the making of the world. these ten signs afterwards multiplied and produced other broods of letters (when the original magical knowledge was veiled; some of which were the cuneiform and early tree-like alphabets. there seems to be an event symbolised, or pictured, in the alphabets. this mystic idea, which is hidden in the hieroglyphics called letters, is supposed by the more profound of the talmudists to be the introduction of man 310 the rosicrucians. into the world, through the very fact and in the force of his fall, or as arising th

KETAB E SIYAH

oud walls, bronze-burnished and studded with shining jasper, walking the twisted roads of the unlighted halls, hewn from the rock of the earth. in that half-conscious, unquiet travel i came there, amongst the high stone pillars, a great gulf, a deep ocean, unknowing of dawn and dusk, with venus as their herald or page, shining in the sky. this sea's sky was vaulted stone, dark and distant, shadow-veiled from the eyes that sought it. the swell of its abysmal waters resounded in echo about the great chamber, its farther shore obscured by countless columns, straining beneath the depth of stone. so clear, the waters that the very bed of the ocean was apparent to my eyes, twisted by the refractions of the waves and shoals of white, eyeless fish swam and plumbed the waters' deeps. thus did i com

ives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; 419 ye shall exceed the nations of the earth in spendour& pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! 62. at all my meetings with you shall the priestess say- and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple- to me! to me! calling forth the flame of the hearts of all in her lov

gle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or

KNOWLEDGE LECTURE FIVE

fruit. let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind. let him contemplate the sun as thinly veiled in cloun iv- fourth knowledge lecture below are the geomantic figures and their zodiacal attributions! p puer& o puella@ v amissio* rubeus# albus( u acquisitio$ m populus) x carcer$ n via_ z tristitia% s fortuna major+ y laetitia% t fortuna minor q caput draconis^ w conjunctio r cauda draconis lineal figures of the planets below are the numbers and lineal figures of the planets: saturn 3 tr

KNOWLEDGE LECTURE ONE

ushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the state of ein sof, a state of love and mutual guarantee, forming a kli to the upper light. to return from this world to ein sof, we must try to build a similar state in our interrelations. the ein sof is the truly existing state, though for the time being we are in an imaginary state with respect to our blurred senses. in other words, we are in the state of ein sof even now, but our senses are veiled with dust, which blurs our perception. we need to clean up our senses. thus, the state of ein sof is the standard we are working to attain* we can never clearly understand a state while still in it. the present state becomes clearer only as we ascend to a higher state. the method of kabbalah provides a new picture and outlook that enable us to understand our prior reality. interestingly eno

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

agreement with what obviously followed from these considerations; therefore the strictest probity was demanded, and a high level of purity, physical, emotional and mental. perfect rectitude and justice were required, and yet at the same time loving-kindness and gentleness, and in all cases gdoing unto others what ye would that they should do unto you. h so masonry is indeed ga system of morality veiled in allegory and illustrated by symbols, h but it is a system based not on an alleged commandment, gthus saith the lord, h but on definite facts and laws in nature which cannot be doubted. 42. the work is a preparation for death, and for what follows it. the two pillars b. and j. were supposed to stand at the entrance to the other world, and the various experiences through which the candidat

he r.w.m. to the w.s.w, has to await the return of the j.d. from the outer room. according to that theory, as the w.j.w. presides over the lodge of the e.a.s, and as he represents the sun at its meridian, it is fitting that the ceremony of initiation should be said figuratively to take place at midday. 563. then comes freemasonry fs curious description of itself as ga peculiar system of morality, veiled in allegory and illustrated by symbols h. this reply has always seemed to me somewhat misleading. it is not the masonic morality which is peculiar, for that is the same which is proclaimed by every religion in the world; what is perhaps rightly to be claimed by freemasonry is that its statement of the system is peculiarly felicitous, and that the method of its illustration is unique and for

ains direct vision of the divine presence. the sacramental power outpoured in this degree is intended to quicken the growth of the divine spark within him, so that a conscious realization of the truth of god fs immanence may be gained by those who live its teaching rightly, and the candidate may be enabled thereby to recognize the presence of god in all things, however deeply that presence may be veiled from the eyes of the flesh. 761. the teaching of the h.r.a. is beautifully epitomised in the words of the psalmist: 762. whither shall i go then from thy spirit, or whither shall i go then from thy presence? 763. if i climb up into heaven thou art there; if i go down to hell, thou art there also. 764. if i take the wings of the morning, and remain in the uttermost parts of the sea, even the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

is the true man, although men may not recognize it, although they neglect it. osiris is light; he came forth from the light; he dwells in the light; he is the light. the light is hidden everywhere; it is in every rock and in every stone. when a man becomes one with osiris the light, then he becomes one with the whole of which he was part, and then he can see the light in everyone, however thickly veiled, pressed down, and shut away. all the rest is not; but the light is. the light is the life of men. to every man- though there are glorious ceremonies, though there are many duties for the priest to do, and many ways in which he should help men- that light is nearer than aught else, within his very heart. for every man the reality is nearer than any ceremony, for he has only to turn inwards

ears that they should hear none of them, and hath so compassed us about with his clouds that unto us, his servants, no violence can be done; wherefore now no longer are we beheld by human eyes, unless they have received strength borrowed from the eagle(*confessio fraternitatis, quoted op. cit, p. 90) 701. the confessio is clearly written by one deeply versed in genuine occult lore, and contains a veiled but unmistakable promise that real knowledge will be given to the earnest and unselfish aspirant. 702. a year later a third pamphlet was published at strasburg called the chymical marriage of christian rosenkreutz, supposed to have existed in mss. as early as 1601-2. it is dated anno 1459, and commences with the following significant warning: 703. arcana publicata vilescunt, et gratiam prop

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

and causing trouble for mortals. one example of good behavior by the jinn is when aladdin, in the book arabian nights, is assisted by a friendly jinni (genie) when he rubs his magical lamp. the jinn were also referred to as good spirits in a dictionary of islam, by thomas p. hughes. the entry (under genii) states: the most noble and honorable among the angels are called the ginn, because they are veiled from the eyes of the other angels on account of their superiority. see also iblis; islam for further reading: the encyclopaedia of islam. leiden: e. j. brill, 1978. glass, cyril. the concise encyclopedia of islam. san francisco: harper san francisco, 1989. johnson, robert one of the best-known legends in american folk music concerns the deal with the devil that bluesman robert johnson is sa

LIBER HAD

upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing "this is the first practice of meditation("ccxx. i" 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is in that of her children, and her joy to see their joy, who sayeth: i love you! i yearn to you. pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arose the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to

LIBER 777

ed and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 1010 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water turned to blood cxxiii. english of col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$

LIBER ARCANORUM

compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she 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 w

n 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 issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great w

LIBER CCXLII AHA

beneath her stars with a pure heart (her incense burned of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all.and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul.s caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky

LIBER CORDIS CINCTI SERPENTE

e outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem

LIBER CXX

s draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or

LIBER DCCCLX JOHN ST

a cup of the wine of iacchus, or a glittering dagger, or a disk brighter than the sun. i will starve in the street before i pander to the vileness of the men among whom i live.oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a slender fountain playing in thy courts of marble and of malachite, of jasper, of topaz, and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own a

llish snare! i ought to have risen up and prepared myself ceremonially as a bride, and waited in the proper magical manner. also i was too pleased with the heralds of my lord.s coming.the vision of khephra, etc. it was perhaps this subtle self-satisfaction that lost me. so i fell to the shocking abyss of last night! the dweller of the threshold is never visible until after one has fallen; he is a veiled god and smites like the evil liber dccclx 78 knight in malory, riding and slaying.and no man seeth him. but when you are tumbled headlong into hell, where he lives, then he unveils his face, and blasts you with its horror! very good, john st. john, now you know! you are plain john st. john and you have to climb right up again through the paths to the threshold; and remember this time to mor

LIBER HAD

nds upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing. this is the first practice of meditation (ccxx. i. 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is that of her children, and her joy to see their joy, who sayeth i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the bluelidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to

LIBER SAMEKH

t passage is somewhat rearranged from framgents 196 and 199 in the westcott edn; the second is fragment 198 in the same edition and is here quoted verbatim. for the former, westcott gives: 196: if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus ritual in the course of a

LIBER TRIGRAMMATON

is not, yet informeth all things. now cometh the glory of the single one, as an imperfection and stain. but by the weak one the mother was it equilibrated. also the purity was divided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in trut

LIBER XCV THE WAKE WORLD

y stop falling; but luckily you can.t. so you fall and fall faster and faster; and i can.t tell you any more. the third house is called the house of sorrow. they gave me new clothes of the queerest kind, because one never thinks of them as one.s own clothes, but only as clothes. it is a house of utmost darkness. there is a pool of black solemn water in the shining obsidian, and one is like a vast veiled figure of wonderful beauty brooding over the sea; and by and by the pains come upon one. i can.t tell you anything about the pains. only they are different from any other pains, because they start from inside you, from a deeper, truer kind of you than you ever knew. by and by you see a tremendous blaze of a new sun in the sixth house, and you are as glad as glad as glad; and there are milli

LIBER XXXIII AN ACCOUNT OF AA

e had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from its misery. it received the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but th

MACNULTY W KIRK KABBALAH AND FREEMASONRY

s of his own religion, freemasonry is not concerned with the details of those religions; and sectarian religious discussion is forbidden at masonic gatherings. while not a religion, the order might be considered to be a "philosophical companion to religion" to my way of thinking that very idea is implicit in this definition, taken from the first lecture: masonry is "a peculiar system of morality, veiled in allegory and illustrated by symbols."1 as might be expected of a society of religious men, the moral and philosophical principles communicated by these symbols are considered to have been derived from the divine source. historical information about freemasonry's origin is much more difficult to provide than a definition. as one historian of thought, francis a. yates, has put it "the orig

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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 (into which the candidate was admitted only after he had successfully passed through the ordeals of the lesser, and not always then) were sacred to ceres, the mother of persephone, and represent her as wandering through the world in quest of her abducted daughter. ceres carried two torches, intuition and reason, to aid her in the search for her lost child (the soul. a

ls which were emblematic of these secret truths. the wisdom and secrecy of egypt are epitomized in the sphinx, which has preserved its secret from the seekers of a hundred generations. the mysteries of hermeticism, the great spiritual truths hidden from the world by the ignorance of the world, and the keys of the secret doctrines of the ancient philosophers, are all symbolized by the virgin isis. veiled from head to foot, she reveals her wisdom only to the tried and initiated few who have earned the right to enter her sacred presence, tear from the veiled figure of nature its shroud of obscurity, and stand face to face with the divine reality. the explanations in these pages of the symbols peculiar to the virgin isis are based (unless otherwise noted) on selections from a free translation

rmed with life, the land above the high-tide line was still, so far as we can guess, a stony wilderness without a trace of life" in the next chapter he adds "wherever the shore-line ran there was life, and that life went on in and by and with water as its home, its medium, and its fundamental necessity" the ancients believed that the universal sperm proceeded from warm vapor, humid but fiery. the veiled isis, whose very coverings represent vapor, is symbolic of this humidity, which is the carrier or vehicle for the sperm life of the sun, represented by a child in her arms. because the sun, moon, and stars in setting appear to sink into the sea and also because the water receives their rays into itself, the sea was believed to be the breeding ground for the sperm of living things. this sper

ght, has three distinct phases: rising, midday, and setting. the philosophers therefore divided the life of all things into three distinct parts: growth, maturity, and decay. between the twilight of dawn and the twilight of evening is the high noon of resplendent glory. god the father, the creator of the world, is symbolized by the dawn. his color is blue, because the sun rising in the morning is veiled in blue mist. god the son he illuminating one sent to bear witness of his father before all the worlds, is the celestial globe at noonday, radiant and magnificent, the maned lion of judah, the golden-haired savior of the world. yellow is his color and his power is without end. god the holy ghost is the sunset phase, when the orb of day, robed in flaming red, rests for a moment upon the hori

manations of the supreme mind from its center. thus the entire interior constituted a picture of the universe of worlds. the priests in making sacrifices wore raiment adorned with figures similar to those attributed to the gods. their bodies were partially bare like those of the deities, and they themselves were divested of all material cares and practices the strictest chastity* their heads were veiled to indicate their charge of earthly things. their heads and bodies were shaved, for they regarded hair as a useless excrescence. upon the head they bore the same insignia as those attributed to the gods. thus arrayed, they regarded themselves to be transformed into that intelligence with which they constantly desired to be identified. for example, in order to call down to the world the soul

ly result in his undoing, or whether he will take the right-hand road and through integrity, industry, and sincerity ultimately regain union with the immortals in the superior spheres. it is probable that pythagoras obtained his concept of the u from the egyptians, who included in certain of their initiatory rituals a scene in which the candidate was confronted by two female figures. one of them, veiled with the white robes of the temple, urged the neophyte to enter into the halls of learning; the other, bedecked with jewels, symbolizing earthly treasures, and bearing in her hands a tray loaded with grapes (emblematic of false light, sought to lure him into the chambers of dissipation. this symbol is still preserved among the tarot cards, where it is called the forking of the ways. the for

ffs were formed from the bones of ymir, the primordial giant of the seething clay, while to the hellenic mystics the rocks were the bones of the great mother, g a. after the deluge sent by the gods to destroy mankind at the close of the iron age, only deucalion and pyrrha were left alive. entering a ruined sanctuary to pray, they were directed by an oracle to depart from the temple and with heads veiled and garments unbound cast behind them the bones of their mother. construing the cryptic message of the god to mean that the earth was the great mother of all creatures, deucalion picked up loose rocks and, bidding pyrrha do likewise, cast them behind him. from these rocks there sprang forth a new and stalwart race of human beings, the rocks thrown by deucalion becoming men and those thrown

, one gold and the other silver. behind her rise two pillars (jachin and boaz) with a multicolored veil stretched between. her throne stands upon a checker-hoard floor. a figure called juno is occasionally substituted for la papesse. like the female hierophant of the mysteries of cybele, this symbolic figure personifies the shekinah, or divine wisdom. in the pseudo-egyptian tarot the priestess is veiled, a reminder that the full countenance truth is not revealed to uninitiated man. a veil also covers one-half of her book, thus intimating that but one-half of the mystery of being can be comprehended. the third numbered major trump is called l'imp ratrice, the empress, and has been likened to the "woman clothed with the sun" described in the apocalypse. on this card appears the winged figure

he path bearing the words "return of the spirit to the center of unity" p. 158 [paragraph continues] homerus, as hesiodus took the subject for his theogony likewise from thence, which ovidius took afterwards for a pattern for his metamorphosis. the knowledge of nature's secret operations constitutes the principal sense of all these ancient writings, but ignorance framed out of it that external or veiled mythology and the lower class of people turned it into idolatry "the genuine translation from the original very ancient chaldee is as follows "the secret works of chiram one in essence, but three in aspect"(the two first large words mean the secret work"(the second line in large letters, reads: chiram telat machasot, i.e. chiram the universal agent, one in essence but three in aspect 'it is

he name of their royal majesties greeted the intrepid band of philosophers and assured virgo lucifera that she should receive a royal reward. the length of the throne room was five times its width. to the west was a great porch in which stood three thrones, the central one elevated. on each throne sat two persons: on the first an ancient king with a young consort; on the third a black king with a veiled matron beside him; and on the central throne two young persons over whose heads hung a large and costly crown, about which hovered a little cupid who shot his arrows first at the two lovers and then about the hall. before the queen a book bound in black velvet lay on a small altar, on which were golden decorations. beside this were a burning candle, a celestial globe, a small striking-watch

in the cordilleras, once ruled both americas. all the red men who have remained true to the ancient religion are still under their sway. one of their strong centres was in guatemala, and of their order was the author of the book called popol vuh. in the quich tongue gucumatz is the exact equivalent of quetzalcoatl in the nahuatl language; quetzal, the bird of paradise; coatl, serpent-'the serpent veiled in plumes of the paradise-bird" the popol vuh was discovered by father ximinez in the seventeenth century. it was translated into french by brasseur de bourbourg and published in 1861. the only complete english translation is that by kenneth sylvan guthrie, which ran through the early files of the word magazine and which is used as the basis of this article. a portion of the popol vuh was t

MASTERING WITCHCRAFT

a twilight world, and once you have gained the attention of a person's deep mind, you may then proceed to work on it, using your own as a broadcasting unit for your wishes. this is the essence of witchcraft. so any half-told hint that you are actually about to cast a spell can do wonders to prepare the ground in your victim, even before the operation is actually performed. hence much of the half-veiled secrecy of witches. this is no matter purely of fun and frolic, although undoubtedly this comes into play also. secrecy per se can get remarkable results. nothing succeeds like a secret, whatever it may be, however puerile or nonsensical, when you are striving to draw someone's attention. once you have that attention, then you can begin your sorcery in good and earnest. so practise dropping

ased, in whatever state of consciousness it may have passed into, may still dimly be aware of; a time when the ties of earth may yet exert some slight influence on it, however weak. prior to summoning, you should arrange a commemorative shrine facing east on the west side of the room in which you plan to do your magical working. this should be composed of a photograph or portrait of the deceased, veiled with a dark cloth and flanked with flowers which should be changed from time to time, and any object links or personal mementos of the deceased that you might have. exactly at midnight on every one of the thirteen preparatory nights, seal yourself in your place of working, light one of your lamps of art in the east of the room, unveil the portrait, kindle a small amount of amatory necromanc

MEANING OF MASONRY

him may enjoy the same felicity. the great value of this book is that it was written by one who sets an example for all masters of lodges. his was a soul filled with the wonder of wisdom, strength, and beauty. in these pages, he whispers the password to those of us who still clamour at the gate, enabling us to enter that inner chamber where we can join the true initiates and share experiences now veiled from all but a handful of brethren. allan boudreau, ph.d. curator and librarian grand lodge of free and accepted july, 1980 masons of the state of new york introduction the position and possibilities of the masonic order the papers here collected are written solely for members of the masonic order, constituted under the united grand lodge of england. to all such they are offered in the best

bly controlled community have hitherto made no provision for explaining and teaching the" noble science" which masonry proclaims itself to be and was certainly designed to impart. it seems taken for granted that reception into the order will automatically be accompanied by an ability to appreciate forthwith and at its full value all that one there finds. the contrary is the case, for masonry is a veiled and cryptic expression of the difficult science of spiritual life, and the understanding of it calls for special and of informed guidance on the one hand, and on the other a genuine and earnest desire for knowledge and no small capacity for spiritual perception on the part of those seeking to be instructed; and not infrequen tly one finds brethren discontinuing their interest or their membe

became proscribed fifteen centuries ago, but of which modern masonry is the direct and representative descendant, as will appear later in these pages. the future development and the value of the order as a moral force in society depend, therefore, upon the view its members take of their system. if they do not spiritualize it they will but increasingly materialize it. if they fail to interpret its veiled purport, to enter into the understanding of its underlying philosophy, and to translate its symbolism into what is signified thereby, they will be mistaking shadow for substance, a husk for the kernel, and secularizing what was designed as a means of spiritual instruction and grace. it is from lack of instruction rather than of desire to learn the meaning of masonry that the craft suffers t

d transfiguring our whole masonic house. chapter i. the deeper symbolism of freemasonry a candidate proposing to enter freemasonry has seldom formed any definite idea of the nature of what he is engaging in. even after his admission he usually remains quite at a loss to explain satisfactorily what masonry is and for what purpose his order exists. he finds, indeed, that it is" a system of morality veiled in allegory and illustrated by symbols" but that explanation, whilst true, is but partial and does not carry him very far. for many members of the craft to be a mason implies merely connection with a body which seems to be something combining the natures of a club and a benefit society. they find, of course, a certain religious element in it, but as they are told that religious discussion

's death. the entire story is symbolical and was purposely invented for the symbolical purposes of our teaching. if you examine it closely you will perceive how obvious the correspondence is between this story and the story of the death of the christian master related in the gospels; and it is needless to say that the mason who realizes the meaning of the latter will comprehend the former and the veiled allusion that is implied. in the one case the master is crucified between the two thieves; in the other he is done t o death between two villains. in the one case appear the penitent and the impenitent thief; in the other we have the conspirators who make a voluntary confession of their guilt and were pardoned, and the others who were found guilty and put to death; whilst the moral and spir

as nothing in comparison with the songs of zion; and that, even when we are installed into the highest eminences this world or the craft may offer, it were better that our right hand should forget its cunning and that we should fling the illusory treasures of 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 mo

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" many and valuable" and that they are disclosed only to those who act upon the hint given in our lectures" seek and ye shall find; ask and ye shall have; knock and it shall be opened unto you" the search may be long and difficult, but great things are not acquired

ly give you the elusive and perplexing answer" because that is a point from which a master mason cannot err" and you are no wiser. brethren, it is just this elusiveness, these intentional enigmas, this purposed puzzle-language, that are intended to put us on the scent of something deeper than the words themselves convey, and if we fail to find, to realize and to act upon, the intention of what is veiled behind the letter of the rituals, we can scarcely claim to understand our own doctrine; we can scarcely claim to have been regularly initiated, passed and raised in the higher sense of those expressions, whatever ceremonies we have formally passed through" the letter killeth, the spirit giveth life" let us enquire what the spirit of this puzzle-language is. the method of all great religious

as with the wise ancients the true and original science of geometry (literally" earth measuring; determining the occult potentialities of the human earth or temporal organism under spiritual stresses" god geometrizes" wrote plato, with intimate knowledge of the subject. many of the euclidean and pythagorean theorems, now regarded merely as mathematical demonstrations, were originally expressions, veiled in mathematical glyphs, of the esoteric science of soul-building or true masonry. the well-known 47th proposition of the first book of euclid is an example of this and in consequence has come (though few modern masons could explain why) to be inscr ibed upon the past master's official jewel. again, the squaring of the circle that problem which has baffled so many modern mathematicians--is a

ervous system provides the storage-batteries and conductive medium of the spirit's energies just as telegraph wires are the media for transmitting electrical energy. but the true master mason, in virtue of his mastership, knows how to control and apply those energies. they culminate and come to self-consciousness in his head, in his intelligence. and in this respect we may refer to a very heavily veiled scriptural testimony, the import of which goes quite unperce*ed to the uninstructed reader. the gospels record that the passion of the great exemplar and master concluded" at the place called golgotha in the hebrew tongue; that is, the place of a skull; that is to say it terminated in the head or seat of intelligence and in a mystery of the spiritual consciousness. the same truth is also te

le and is as it were its emissary towards the west; the other is associated with the western pole and his activities are directed eastwards; whilst the door-keeper is the point of contact with the world without. in one of their many significances they typify the middle term between spirit and matter--the astral medium or psychic bridge, in virtue of which contact between them is possible. heavily veiled beneath the sacrementalism of a council of the jewish sanhedrim, the royal arch ceremony therefore exhibits in a most graphic manner the psychologic rationale of the final stage of regeneration. to the literalist, unacquainted with the fact that, in both sacred writ and the teaching of the mysteries, surface appearances are always intended to be transposed into spiritual values and that qua

be achieved merely by oral explanation, hearing lectures and studying books. these may be useful in giving a preliminary start to earnest seekers needing but a little guidance to set them on that path of personal practice and experience where they will soon develop an automatic understanding of the doctrine for themselves; for those with but a casual dilletante interest the doctrine will continue veiled and secret. for example, it is one thing to hear explained what is meant by being divested of money and metals in the philosophic sense; it is quite another to have become insusceptible to all attraction by material interests and sense-allurements and to be consciously possessed of the wisdom accruing from that expe rience. it may interest to be told why, at a certain stage of progress, the

end, however, to congest the mind and paralyse the imagination, as darwin lamented in his own case. principles stimulate and illumine the imagination, and enable the mind to interpret facts and adjust them to their proper relation. the greek mythologists were adepts at expressing cosmic and philosophic truths in the guise of fables which at once expressed theosophic teaching to the discerning and veiled it from the car eless and ignorant. myth-making was a science, not an indulgence in irresponsible fiction, and by exhibiting some of these myths in dramatic form candidates were instructed in various fundamental verities of life. one of the chief and best known of the numerous myths was that of demeter and her daughter persephone, annually performed with great ceremony and elaboration at th

MICHAEL FORD BOOK OF CAIN

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 rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the g

ho feared her, and drink and bath in their life force. lilith taught me the arts of the vampyre, and prepared my spirit and flesh to walk between the world. the true mark of ahriman was given, and i passed between the light to the shadows. upon waking in the sand, i could face again the sun, yet see equally as well in the moonlight. lilith soon brought my sister-wife naamah before me, and she was veiled and beautiful as lilith. she was to join with me, and that we may grow strong our family. i learned also from naamah, who departed soon after. she returned back to shadows, where she would remain in the dragon s coils and be immortal, and life never ending. it was within the circle, that lilith showed to me that which i may make my life never ending; much was presented to me, which i found

MICHAEL FORD WITCHMOON

xist in the depths of the subconscious, and in turn charge the desire to become reality. this is where the dangers of sorcery exist. whoever communicates with atavisms, and charges the subconscious with belief and desire, may find things come to pass in ways one would not wish them to. be cautious in your sorceries and invoke not that which would devour you. there is a great mystery, a chalice of veiled ecstasy awaiting those who taste of the death- dream- sex gnosis by which we awake through dream into waking flesh. the inherent dream is aligned with thelema, based on the combination of sexual focus and will towards a desired effect. crowleys "book of the law" states the following in connection to babalon (made to manifest in the scarlet woman) and nuit (whom spare sought to embody in the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nation (author)epilogue: time to change the road youre on142atlantis, alien visitation, and genetic manipulation the opening of this portal obviously was not a negative event but was, instead, tocounter one. its dynamics are similar and yet different from those experienced by thechildren of the nephilim (see he man- masters of the universe) the communica-tions from such archons are voluminous and veiled. they, too, are relatively impossi-ble to accomplish. sacrifices are also required, but not of the kind levied on thechildren of the nephilim. particular resources are needed, and there are also world-wide consequences of the ritual.we seek next to finally disclose some of the most salient points communicated to theadepts of the rose. the adepts let it be understood that the nephilim could

show. silly rabbit. kids need love, not psychotherapy and psycho-cybernetic control. i trust youwill find the following to be of use in your overall investigations (v aldamar v alerion)540 bubonic plague engulfs the roman empire until 592. 553 justinian convenes the second synod of constantinople, issuing a decree that bans the doctrine ofpast lifetimes or reincarnation, as well as removal of all veiled references to pre-existence from reli-gious documents.567 gregory of tours reports that just before the bubonic plague invaded the auvergne region offrance, three brilliant lights appeared around the sun and the heavens appeared to be on fire. 590 another historian reports that bright lights in the sky precede the plague in another province infrance. 1099 christian crusades to free palestin

MICHAEL W FORD THE VAMPIRE GATE

luto chokmah beelzebub chaigidel (chigdal: chedeziel+ itqueziel+ golebriel+ dubriel+ 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 g

of machaloth, a fiendish witch with serpent hair, standing in a chariot drawn by an ox and an ass. she is featured in the luciferian tarot. the northwest angle is a large scorpion with a fearful countenance, but standing upright as it were and formed of putrefying water, dripping. with him comes the unnameable one, abbadon or apollyon the destroyer, and his appearance and symbol are of a closely-veiled, black, gigantic shape covered with whirling and cutting wheels which are razor sharp, and in his hand is a vast wheel whence come as it whirls, multitudes of cat-like demons, behind him comes maamah, a crouching woman with an bestial 61 body crawling along the ground like an insect and eating the earth. and at the southwest angle is a winged lion and a winged horse drawing in like a chario

MICHAEL WYNN THE SOUL TRAVELERS

sm and black magic, and turned its attention towards the occult as a whole. in regards to the wider world of the occult, you ll generally run into two types of books: the philosophy of the occult--michael wynn's "the soul travelers" 44 and magic. avoid the former; books about occult philosophy that make no mention of the laws of magic are often laced with deliberate misinformation, cryptic terms, veiled remarks, and a respectable gallery of symbols (who are more guilty than the freemasons. yet, sadly, this is the chewed meat most reach for when studying the occult. books about magic, on the other hand, spoke of the same things but in more literal terms. unlike freemasonic authors, and other occult philosophers, who give grandiose titles to even the most elementary principles of magic (and

ings but in more literal terms. unlike freemasonic authors, and other occult philosophers, who give grandiose titles to even the most elementary principles of magic (and even more pompous titles to themselves, the magician has dispensed with their misleading symbolism. what s more is that the new age movement was founded upon the misleading teachings of these occult authors. since the symbols and veiled comments of these occult philosophers are always based on magic, little true wisdom is to be gleaned from the texts of these authors without knowledge of basic magical principles. similar to how a dog views the english language as a series of meaningful keywords separated by mostly meaningless babble, our researcher will find himself scan-reading these texts for keywords that offer a few me

life that s different. when sleeping, the astral bodies of the vampires detaches from their physical completely, which allows them to soar into the sky and travel the dreaming world. vampires often use this time to feed life-force from sleeping humans, and to come into astral congregation with each other. i m sure vampire nation doesn t like me calling them out like this. and i have received many veiled death threats in the past, so if something happens to me, you know why. too many secrets. i can t believe it s not fiction: the "others" among us blade (1998) underworld (2003) they live (1988--michael wynn's "the soul travelers" 65 worshipers of the undead [4.2] in ancient times the gods of men, those undead vampires, ruled mankind in the light; it is also said that these very same gods cr

MORALS AND DOGMA

ed a divine reflection, also composed of three personified rays: first _teutates_ or _teuth, the same as the _thoth_ of the egyptians, the word, or the intelligence formulated; then force and beauty, whose names varied like their emblems. finally, they completed the sacred septenary by a mysterious image that represented the progress of the dogma and its future realizations. this was a young girl veiled, holding a child in her arms; and they dedicated this image to "the virgin who will become a mother-_virgini paritur" hertha or wertha, the young isis of gaul, queen of heaven, the virgin who was to bear a child, held the spindle of the fates, filled with wool half white and half black; because she presides over all forms and all symbols, and weaves the garment of the ideas. one of the most

re of the supreme essence. thus philo makes a distinction between those who are in the proper sense sons of god, having by means of contemplation raised themselves to the highest being, or attained to a knowledge of him, in his immediate self-manifestation, and those who know god only in his mediate revelation through his operation--such as he declares himself in creation--in the revelation still veiled in the letter of scripture--those, in short, who attach themselves simply to the logos, and consider this to be the supreme god; who are the sons of the logos, rather than of the true being "god" says pythagoras "is neither the object of sense, nor subject to passion, but invisible, only intelligible, and supremely intelligent in his body he is like the _light, and in his soul he resembles

roductive of moral excellence or even common honesty as mohammedanism"_your property will be safe here" said the moslem"_there are no christians here" the philosophical and scientific world becomes daily more and more unbelieving. faith and reason are not opposites, in equilibrium; but antagonistic and hostile to each other; the result being the darkness and despair of scepticism, avowed, or half-veiled as rationalism. over more than three-fourths of the habitable globe, humanity still kneels, like the camels, to take upon itself the burthens to be tamely borne for its tyrants. if a republic occasionally rises like a star, it hastens with all speed to set in blood. the kings need not make war upon it, to crush it out of their way. it is only necessary to let it alone, and it soon lays viol

signification. it would be tedious to repeat all the interpretations which fancy or dullness has found for them. the key to their true meaning is not undiscoverable. the perfect and eternal distinction of the two primitive terms of the creative syllogism, in order to attain to the demonstration of their harmony by the analogy of contraries, is the second grand principle of that occult philosophy veiled under the name"_kabalah" and indicated by all the sacred hieroglyphs of the ancient sanctuaries, and of the rites, so little understood by the mass of the initiates, of the ancient and modern free-masonry. the sohar declares that everything in the universe proceeds by the mystery of "the balance" that is, of equilibrium. of the sephiroth, or divine emanations, wisdom and understanding, seve

ces. the analogy of contraries gives the solution of the most interesting and most difficult problem of modern philosophy--the definite and permanent accord of reason and faith, of authority and liberty of examination, of science and belief, of perfection in god and imperfection in man. if science or knowledge is the sun, belief is the man; it is a reflection of the day in the night. faith is the veiled isis, the supplement of reason, in the shadows which precede or follow reason. it emanates from the reason, but can never confound it nor be confounded with it. the encroachments of reason upon faith, or of faith on reason, are eclipses of the sun or moon; when they occur, they make useless both the source of light and its reflection, at once. science perishes by systems that are nothing bu

sephar yezirah, the sohar, and the apocalypse are the completest embodiments of occultism. they contain more meanings than words; their expressions are figurative as poetry and exact as numbers. the apocalypse sums up, completes, and surpasses all the science of abraham and of solomon. the visions of ezekiel, by the river chebar, and of the new symbolic temple, are equally mysterious expressions, veiled by figures of the enigmatic dogmas of the kabalah, and their symbols are as little understood by the commentators, as those of free masonry. the septenary is the crown of the numbers, because it unites the triangle of the idea to the square of the form. the more the great hierophants were at pains to conceal their absolute science, the more they sought to add grandeur to and multiply its sy

eter. in egypt he instituted hieroglyphics: he selected a certain number of persons whom he judged fitted to be the depositaries of his secrets, of such only as were capable of attaining the throne and the first offices in the mysteries; he united them in a body, created them _priests of the living god, instructed them in the sciences and arts, and explained to them the symbols by which they were veiled. egypt, 1500 years before the time of moses, revered in the mysteries one supreme god, called the only uncreated. under him it paid homage to seven principal deities. it is to hermes, who lived at that period, that we must attribute the concealment or _veiling[_velation] of the indian worship, which moses _unveiled_ or _revealed, changing nothing of the laws of hermes, except the plurality

ake that lofty road that leads toward the heavens, and avoid most of the evils to which the soul is exposed in its subterranean journey of a thousand years. and so in the ph do, socrates teaches that we should seek here below to free our soul of its passions, in order to be ready to enter our appearance, whenever destiny summons us to the shades. thus the mysteries inculcated a great moral truth, veiled with a fable of huge proportions and the appliances of an impressive spectacle, to which, exhibited in the sanctuaries, art and natural magic lent all they had that was imposing. they sought to strengthen men against the horrors of death and the fearful idea of utter annihilation. death, says the author of the dialogue, entitled _axiochus, included in the works of plato, is but a passage to

mmanded, and where the air is always clear and serene, and to see the errors and wanderings, and mists and tempests, in the vale below _so always that this prospect be with pity, and not with swelling or pride. certainly it is heaven upon earth to have a man's mind move in charity, rest in providence, and turn upon the poles of truth" xxvi. prince of mercy, or scottish trinitarian. while you were veiled in darkness, you heard repeated by the voice of the great past its most ancient doctrines. none has the right to object, if the christian mason sees foreshadowed in chrishna and sosiosch, in mithras and osiris, the divine word that, as he believes, became man, and died upon the cross to redeem a fallen race. nor can _he_ object if others see reproduced, in the word of the beloved disciple

to all christians in common, we are now to discourse to you of sublime mysteries, which none are qualified to hear, but those who, by the master's favor, are made partakers of them..to have taught them openly, would have been to betray them" and he refers to the ark of the covenant and says that it signified a mystery, or secret of god, shadowed over by the cherubim of glory, and honored by being veiled. st. chrysostom and st. augustine speak of initiation more than fifty times. st. ambrose writes to those who are initiated; and initiation was not merely baptism, or admission into the church, but it referred to initiation into the mysteries. to the baptized and initiated the mysteries of religion were unveiled; they were kept secret from the catechumens; who were permitted to hear the scri

_revealed_ himself; they knew not the demiurge in his true relation to the hidden supreme god _who never reveals himself_ in the sensible world. they confounded the type and the archetype, the symbol and the idea. they rose no higher than the demiurge; they took him to be the supreme god himself. but the spiritual men among them, on the contrary, clearly perceived, or at least _divined, the ideas veiled under judaism; they rose beyond the demiurge, to a knowledge of the supreme god; and are therefore properly his worshippers[[greek ?e?ape?ta. therapeutai. other gnostics, who had not been followers of the mosaic religion, but who had, at an earlier period, framed to themselves an oriental gnosis, regarded the demiurge as a being absolutely _hostile_ to the supreme god. he and his angels, no

f numbers, the admirable harmony which there is between nature and religion _qu_ how were you announced _ans_ by twelve raps _qu_ what do they signify _ans_ the twelve bases of our temporal and spiritual happiness _qu_ what is a kabalist _ans_ a man who has learned, by tradition, the sacerdotal art and the royal art _qu_ what means the device _omnia in numeris sita sunt _ans_ that everything lies veiled in numbers _qu_ explain me that _ans_ i will do so, as far as the number 12. your sagacity will discern the rest _qu_ what signifies the _unit_ in the number 10 _ans_ god, creating and animating matter, expressed by 0, which, alone, is of no value _qu_ what does the unit _mean _ans_ in the moral order, a word incarnate in the bosom of a virgin--or religion. in the physical, a spirit embodie

forms, and which enter into the organization of all beings which the heavens and the earth engender by their concourse, furnishes another emblem of the double power, active and passive, which the ancients saw in the universe, and which they symbolized by the egg. orpheus, who studied in egypt, borrowed from the theologians of that country the mysterious forms under which the science of nature was veiled, and carried into greece the symbolic egg, with its division into two parts or causes figured by the hermaphroditic being that issued from it, and whereof heaven and earth are composed. the brahmins of india expressed the same cosmogonic idea by a statue, representative of the universe, uniting in itself both sexes. the male sex offered an image of the sun, centre of the active principle, a

MOTTA MARCELO THE COMMENTARIES OF AL

tly with every other star, and the space being without limit (ain soph, the body of nuit, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it is right. each simple elemental self is supreme,very god of very god. aye, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! the reader will assimilate this more easily, on the intellectual plane, by considering the theory of relativity. from the point of view of initiation, the difference between a magister templi and a 'black brother' is that the magister knows that he is the center of the universe for

o gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! see liber nv for t he general preparation for this rite of worship "pure heart--see liber aleph, chapter 65; the preliminary invocation of liber lxv; the obverse of the stele 666. also, the book of the dead (which wa

ne that any king can die (v. 21) or be hurt (v.59: strife between kings can therefore be nothing more than a friendly trial of strength. we are all inevitably allies, even identical in our variety; to 'love one another with burning hearts' is one of our essential qualities. but who then are the 'low men, since 'every man and every woman is a star? the casus belli is this: there are people who are veiled from themselves so deeply that they resent the bared faces of us others. we are fighting to free them, to make them masters like ourselves. note verse 60 "to hell with them: that is, let us drive them to the 'hell' or secret sanctuary within their consciousness. there dwells "the worm that dieth not and the fire that is not quenched; that is 'the secret serpent coiled about to spring' and '

not thus balanced by its opposite can exist above the abyss. see liber xxv, and liber v, and liber xxx vi. babalon in greek is mapie, maria. she is the immaculate virgin, the woman clothed with the sun maia with the solar "r" in her womb. but she is simultaneously the great whore, the shameless one who gets drunk on the blood of the saints. she is nature, whose mystery is eternally inviolate, the veiled isis; and she is the diana of the ephesians, frenetically copulating with, and giving suck to, all her creatures: isis unveiled, the heavenly and earthly venus. beyond them, uniting their aspects in a single female symbol, is isis urania nuit. the concept of "mary inviolate" is thus partial and unbalanced and for this motive is qliphotic, unless it be checked by its opposite. the greeks sen

informeth all things. l now cometh the glory of the single one, as an imperfection and stain. c but by the weak one the mother was it equilibrated. h also the purity was divided by strength, the force of the demiurge. x and the cross was formulated in the universe that as yet was not. t but now the imperfection became manifest, presiding over the fading of perfection. y also the woman arose, and veiled the upper heaven with her body of stars. p now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. a and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. j against him the brothers of the left-hand path, confusing the symbols. they concealed their horror (in this symbol; for in truth they were. w

orded for my benefit the details of the magical formula of ra-hoor-khuit. to link together the centuries in this manner is nothing strange to the accomplished magician; but in view of the true character of time as it appears to the adept in mysticism, the riddle vanishes altogether. 37. i adore thee in the song i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, 0 ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

rce promised to do. she forthwith commanded her attendant naiads to kindle the fire on the altar, and to prepare everything necessary for the performance of the mystic rites, after which a dog was sacrificed, and the sacred cakes were burned. having thus duly purified the criminals, she severely reprimanded them for the horrible murder page 258 of which they had been guilty; whereupon medea, with veiled head, and weeping bitterly, was reconducted by jason to the argo. further adventures of the argonauts..having left the island of circe they were wafted by gentle [228]zephyrs towards the abode of the sirens, whose enticing strains soon fell upon their ears. the argonauts, powerfully affected by the melody, were making ready to land, when orpheus perceived the danger, and, to the accompanime

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

es through the universe" that name before which the darkness rolls back at the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from< 11 1> vignettes of the 17th and 125th chapter of the ritual of the dead, the egyptian book of the per-em-hnt or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of

row in the waste places. definite times, too should be set aside for meditation whereinideas may be formulated as far as possible. before going to sleep, the aspirant should do the, pentagram <189> ritual and impress on his mind that he must recall on waking any teaching that has been given him in dream or vision. this may be assisted, if on waking, he calls before his mind the sun rising, thinly veiled in clouds. this should be done at least the week preceding the grade. the ceremony will be a true initiation for the aspirant only in so far as he has prepared himself to receive it. like a word, it is a symbol, the communication of whose essence depends on the understanding and experience of the recipient <190> meditation let the aspirant meditate upon the cross in its various forms and as

o realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or fifth knowledge lecture 95 experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind. let him contemplate the sun as thinly veiled in clouds <191> concerning the tree of life this is the book of the path of the chameleon-the knowledge of the colours of the forces which lie beyond the physical universe. study thou well that saying of hermes 'that which is below is like that which is above' for if that which is below is conformed according to the law of the concealed one-great is his name-be thou well assured that the cl

cubical altar, of created things, are the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book ofthe dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that bum, though with a veiled light, upon their summits show that the pathway to hidden knowledgelunlike the pathway of <35> nature- which is a continual undulation, the winding hither and neophyte ritual 129 thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to re

able air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth- 0 lord, 0 lord, 0 lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. 0 stability and motion! 0 darkness veiled in brilliance! 0 day clothed in night! 0 master who never dost withhold the wages of thy workmen! 0 silver whiteness- 0 golden splendour! 0 crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of <68> the stars! live, reign, and be thou the eternal dispenser o

lestial steed, fiery or clothed in gold, or naked and shooting with a bow, shafts of light, and standing on the shoulders of a horse. but if thy meditation prolongeth itself, thou shalt unite all these symbols in the form of a lion. then when no longer are visible to thee the vault of the heavens, and the mass of the earth; when to thee, the stars have lost their light and the lamp of the moon is veiled; when the earth abideth not and around thee is the lightning flame- then call not before thyself the visible image of the soul of nature, for thou must not behold it ere thy body is purged by the sacred rites- since, ever dragging down the soul and leading it from the sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing true image unto mortal gaze

im. hiereus the priest with the mask of horus spake and said: i am water, turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters -the vastness of their terror- the magnitude of their fear- the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent. the storm veiled in tenor is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm! hegemon takes practicus round to his own seat, takes up cup and says: heg the priestess with the mask of isis spake and said: the traveller through the gates of anubis is my name. i am water, pure and limpid ever flowing on toward the sea. i am the ever-passing present that stands in the place o

key to the neophyte ritual (which opens the outer order as the portal ritual opens the second order, is the happy song raised by the mystic-theurgist of the poemandrfs, corpus hermeticum, book one, verse thirty one. greek text can be found in scoffs hermetica, sympathetic explanation can be found in mead's thrice-greatest hermes. h.s. 202 the golden dawn: volume 11 book three elemental lamps are veiled. temple in darkness save at east. 2nd ad. v. h. fratres and sorores, our honoured frater .having been a member of the= rn grade of philosophus for the space of 7 months and having passed the five-fold examination prescribed for admission to the second order, has been duly approved. i hold a dispensation from the g. h. chiefs of the second order to permit him to approach the portal of the va

e lamb. the lamb has always been a symbol of the higher ego. secondly, there is the analysis of the key-word i. n. r. i, whereby the english letters are transliterated into hebrew, attributed to certain yetziratic correspondences, egyptian deities, signs and ideas. this must, then, be our technique with regard to this problem. the qabalah is the means whereby we may unlock the closed doors of the veiled intimations which abound in the order rituals. through the application of this technique to the names and ages of the chiefs, one may reasonably conclude that, as the historical lection of the third adept showed, they represent the triune supernal light, the divine white brilliance invoked in the vault of the adepti- the letter shin extended, bursting through the balanced elemental powers o

the officers should wish to be known, they are as follows: v. h. hierophant or v. h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kentkaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent, as it were, veiled divinities sending a form to sit before the veil paroketh, and, like the veils of isis and nephthys, impenetrable save to the initiate. the <101> synthesis of the three chiefs may be said to be in the form of tho- 0th who cometh from behind the veil at the point of its rending. yet separately, they may be thus referred: the imperator, from his relation to geburah, may be referred to the god

il at first. it inculcates the necessity for harmony and brotherly love- of doing away with pettiness and of too much self-concentration- for allowances for the weaknesses of others within limits- of shunning resolutely anything in the nature of slander. so that in the grip of the neophyte the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. for, in the working of the inner, where all invoke the same forces in the same manner, he or she becomes unsympathetic with the rest, separates himself or herself from them, and though he weaken the combination of working, yet he still more certainly attracts upon himself a reflex current from the avengers of evil. the name of the god of silence which is the grand wor

andidate is placed in the north. oration of the hierophant "the voice of my higher self, etc" hierophant commands the mystic circurnambulation in the path of darkness. 12. l-procession. candidate barred in south. second baptism of water and fire. speech of hegemon allowing the candidate to proceed. 13. m-hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n-circumambulation. barred in north. third baptism. speech <158> of hegemon allowing candidate to approach unto the gate of the east. 15. 0-hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p-candidate led to west of altar. hierophant advances by the path of samekh. officers form t

towards the quarter from which the spirit will come. g-the name and sigil of the spirit, wrapped in a black cloth, or covering, is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration of baptism by water and fire of the sigil then takes place, and the proclamation in a loud and firm voice of the spirit (or spirits) to be evoked. h-the veiled sigil is now to be placed at the foot of the altar. the <160> magician then calls aloud the name of the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and magical formulae of neophyte grade 381 finally solemnly affirming that the spirit shall be evoked by the ceremony. i-announcem

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

enly bodies, when they appear singly orin conjunction, and interpret the unknown, according to their starry signification. the councildesires that you instruct this philosophus further. he seeks to know the future destiny of the soul, hisinner self, his undying and mortal part that must account to an impartial judge.1st astrologer:my son, thou seekest for that which an omniscient deity has wisely veiled from man, save throughreason and that delicate monitor, the conscience, planted in him. these tell us of immortality. but bemore specific in thine inquiry. may it not be of thingsmortal, as well as immortal that now concerns thee? dost thou wish to know of thyself or of another,or is it of coming events of fearful import the dreaded traversing storm, or other fearful evaluating ofnature whi

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

ics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from the transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the 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 allegorica

om, and is resolved by the triad, which contains the word of that enigma propounded by the sphinx, the finding of which would have saved the life, atoned for the unconscious crime and established the kingdom of oedipus. 12 the doctrine of transcendental magic in the hieroglyphic work of hermes, being the tarot or book of thoth, the duad is represented either by the horns of isis, who has her head veiled and an open book concealed partially under her mantle, or otherwise by a sovereign lady, juno, the greek goddess, with one hand uplifted towards heaven and the other pointed to earth, as if formulating by this gesture the one and twofold dogma which is the foundation of magic and begins the marvellous symbols of the emerald table of hermes. in the apocalypse of st. john there is reference t

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

lm of splendour. we watch and we work unremittingly, we seek and we hope, by the twelve stones of the holy city, by the hidden talismans, by the pole of loadstone which passes through the center of the world! savior, savior, savior, have pity on those who suffer, expand our hearts, detach and elevate our minds, enlarge our entire being! o stability and motion! o day clothed with night! o darkness veiled by splendour! o master who never keepest back the wages of thy labourers! o silver whiteness! o golden splendour! o crown of living and melodious diamonds! thou who wearest the heaven on thy finger like a sapphire ring, thou who concealest under earth, in the stone kingdom, the marvellous seed of stars, live, reign, be the eternal dispenser of the wealth whereof thou hast made us the warden

and leading it where we will. gi will give thee all the kingdoms of the earth, if thou wilt fall down and adore me, h said this serpent in the evangelical mythos. the initiate should make answer: gi will not kneel to thee, but thou shalt crouch at my feet; nothing shalt thou give me, but i will make use of thee, and will take that which i need, for i am thy lord and master h. a reply which, in a veiled manner, is contained in that of the saviour. we have said that there is no personal devil. it is a misdirected force, as the name indicates. an odic or magnetic current, formed by a chain of perverse wills, constitutes this evil spirit, which the gospel calls legion, and this it is which precipitated the swine into the sea. another allegory of the attraction exercised on beings of inferior

the materialism of official religion. the mighty angel with the face of a sun, a rainbow for nimbus and a cloud for vestment, having pillars of fire for his legs, and setting one foot upon the earth and another on the sea, is truly a kabalistic panthea. his feet represent the equilibrium of briah, or the world of forms; his legs are the two pillars of the masonic temple, jakin and boaz; his body, veiled by clouds, from which issues a hand holding a book, is the sphere of yetzirah, or initiatory ordeals; his solar head, crowned with the radiant septenary, is the world of atziluth, or perfect revelation; and we can only express our astonishment that hebrew kabalists have not recognized and explained this symbolism, which so closely and inseparably connects the highest mysteries of christiani

man's arms and head constitute a triangle, and his entire hiero-glyphical shape is that of a reversed triangle surmounted by a cross, an alchemical symbol known to all adepts and representing the accomplishment of the great work. the twenty-second key, which bears the number twenty-one because the fool which precedes it carries no numeral, the great work 67 represents a youthful female divinity, veiled slightly and running in a flowering circle, supported at four corners by the four beasts of the kabalah. in the italian tarot this divinity has a rod in either hand; in the besancon tarot, the two wands are in one hand while the other is placed upon her thigh, both equally remarkable symbols of magnetic action, either alternate in its polarization or simultaneous by opposition and transmiss

r intelligence. evocations of love require less apparatus and are in every respect easier. the procedure is as follows. we must collect, in the first place, carefully the memorials of him-or herwhom we desire to behold, the articles he used, and on which his impression remains; we must also prepare an apartment in in which the person lived, or otherwise one of similar kind, and place his portrait veiled in white therein, surrounded with his favourite flowers, which must be renewed daily. a fixed date must then be chosen, being that of the person's birth, or one that was especially fortunate for his and our own affection, one of which we may believe that his soul, however blessed elsewhere, cannot lose the remembrance. this must be the day of evocation, and we must prepare for it during the

ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine and roots, or fruits. the cloth should be white, two covers should be laid, and one portion of the broken bread should be set aside; a little wine should be placed also in the glass of the person whom we design to invoke. the meal must be eaten alone in the chamber of evocations and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be set before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the

aho with great mental satisfaction and profound sympathy. here is no longer the negative and desolating criticism of dupuis and volney, but an effort towards one faith and one worship connecting all the future with all the past; it is an apology for all great men accused falsely of superstition and idolatry; it, is, finally, the justification of god himself, that sun of intelligences who is never veiled for upright souls and pure hearts. ggreat and pre-eminent is the seer, the initiate, the elect of nature and of supreme reason, h cries the author once more, in concluding what we have just cited. ghis alone is that faculty of imitation which is the principle of his perfection, while its inspirations, swift as a lightning flash, direct creations and discoveries. his alone is a perfect word

RUBY TABLET OF SET

o gives one particle of dust shall lose all in that hour. ye shall gather goods and store of women and spices; ye shall wear rich jewels; ye shall exceed the nations of the earth in splendour& pride; but always in the love of me, and so shall ye come to my joy. i charge you earnestly to come before me in a single robe, and covered with a rich headdress. i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! 62. at all my meetings with you shall the priestess say. and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple. to me! to me! calling forth the flame of the hearts of all in her lov

of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khuit. the first half of "heru-ra-ha" reveals the name of her-ur (harwer, the great horus, of whom both harpokrates (the osirian horus "the younger) and ra-harakte [see #iii-1] are corruptions. 36. then said the prophet unto the god: 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth, i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or

allenge set forth in the statement of leviathan.(5) for this reason it would not be inappropriate to call the initiates of xem "alxemists" initiation is the preparation for the work toward finding the philosopher's stone- xem! initiation then is the giant step toward true understanding of the mysteries and secrets of xem. xem's foundation is in the abstract. to the uninitiated, xem will always be veiled in mystery and will seem to them very much like the second foundation did to outsiders in asimov's foundation trilogy. and they won't be entirely wrong. as was true of the orders and temples of ancient egypt and greece, there must be two vital aspects of xem: the known and the secret, between which is the bridge of initiation. the process or system leading to that bridge is already establis

ate in his quest for xem, as will be seen later in this key. between the two scepters is the neter anubis, represented as a black jackal. in this form the neter is pure principle and entirely abstract. no motion is suggested, for the neter is not yet manifested. around the neter are hieroglyphic transliterations of the iam manuscript which were first written down in english in the year i a.s, and veiled from understanding until the utterance of xem. the secrets of the iam remained locked in the neter until the time of anubis' manifestation of recognition as opener of the way. the transliteration of the iam from english into hieroglyphic spelling as well as the ancient tongue became a very important task for me almost immediately following s. solstice xiii. without the skill and knowledge o

to be guided by are five: 1. ra- the awakening 2. thoth- the temple 3. xepera- the cup of know-ledge 4. lucifer- realization 5. sekemti- the perfection the way of ra is to awaken, for humanity sleeps. this awakening is oft-times accomplished in childhood, and is evinced by the rebellious and innate desire to seek truth. but many are the children of ra at a later age, when truths are all the more veiled behind ambition, egotism, and education. the realization of this struggle, and the positive action to arm for the battle, are rewards of the first step. this is the primal awakening of the will. the way of thoth is the road that leads to the temple of initiation, as well as being the beginning of the reconstruction of the individual temple. this path offers the most aid and guidance to the

e second trump "this card" wrote ipsissimus crowley "represents the most spiritual form of isis the eternal virgin; the artemis of the greeks" beyond the fact that trump ii displays a perfect balance, one of the key points to observe is the cluster of forms about the base of the card. crowley relates that these are the beginnings of life. when coupled with the balanced lines of the priestess, the veiled figure becomes a goal to be attained, a xem, an aristos to be sought. on her own the priestess is not the last word; it is her wisdom those first stages of life will eventually find themselves search for rather than the feminine for itself. the book of thoth hints at this when speaking of the veil of light surrounding the priestess "she is the truth behind the veil of light" crowley goes fu

s and students, although to the master of the temple the v.v.v.v.v. occurence will have more meaning than to those of degrees before the fourth. as with all of lady harris' reprinted works, the beauty of the card is obvious. the mathematical precision of curves, lines, and angles is splendid while the brush strokes manage the correct designs and encourage seekers to look more closely yet find the veiled truths of the atus. the importance of this message and the linking "possibility of form" should not be overlooked. the words from the aeon of harwer on are keys to providing substance to such possibilities: aeon: harwer word: thelema message: a statement and definition of the consciousness as a separate and unique component for each being (or star. aeon: satan word: indulgence message: the

now to save themselves from the death god's fate of suffering, servitude, and disintegration of essence. as this occurs, the elder gods of death will be revealed in their true forms and those not blinded by their enthralling light shall see them; cowardly, destructive, unconscious. i pity not those who are foolish and blindly believe the lies of them, forsaking all that is their life essence for veiled delusions of eternal harmony, stasis, and stagnation; for had they the will to be, my death would never have become as reality. be warned, many men will fall in with them and seek to destroy that which has here been remanifested for even as these words are being communicated through my messenger, mens' life essences are being absorbed and obliterated in and by their own ignorance. as the wo

SALMANRUSHDIE THESATANICVERSES

ephones, motorcyclists, cops, frogmen and trawlers dragging the harbour for his body had laboured mightily but to no avail, epitaphs began to be spoken in memory of the darkened star. on one of rama studios' seven impotent stages, miss pimple billimoria, the latest chilli-and-spices bombshell _she's no flibberti-gibberti mamzel, but a whir-stir-get-lost-sir bundla dynamite- clad in temple--dancer veiled undress and positioned beneath writhing cardboard representations of copulating tantric figures from the chandela period- and perceiving that her major scene was not to be, her big break lay in pieces- offered up a spiteful farewell before an audience of sound recordists and electricians smoking their cynical beedis. attended by a dumbly distressed ayah, all elbows, pimple attempted scorn "

the commonplace eventually becomes invisible, and mirza saeed had not really noticed the butterflies for a number of years. on the morning of his fortieth birthday, however, as the first light of dawn touched the house and the butterflies began instantly to glow, the beauty of the moment took his breath away. he ran at once to the bedroom in the zenana wing in which his wife mishal lay sleeping, veiled in a mosquito--net. the magic butterflies were resting on her exposed toes, and a mosquito had evidently found its way inside as well, because there was a line of little bites along the raised edge of her collar--bone. he wanted to lift the net, crawl inside and kiss the bites until they faded away. how inflamed they looked! how, when she awoke, they would itch! but he held himself back, pr

he submission of jahilia: this, too, is inevitable, and need not be lingered over. while jahilians bow before him, mumbling their life-saving sentences _there is no god but al-lah, mahound whispers to khalid. somebody has not come to kneel before him; somebody long awaited "salman" the prophet wishes to know "has he been found "not yet. he's hiding; but it won't be long" there is a distraction. a veiled woman kneels before him, kissing his feet "you must stop" he enjoins "it is only god who must be worshipped" but what foot-kissery this is! toe by toe, joint by joint, the woman licks, kisses, sucks. and mahound, unnerved, repeats "stop. this is incorrect" now, however, the woman is attending to the soles of his feet, cupping her hands beneath his heel. he kicks out, in his confusion, and c

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

is common for muslim men to cover their heads with a cap or other covering while at prayer. many muslim women cover their hair with a head scarf, or hijab. jewish men wear a yarmulke, or skullcap. jewish women may cover their hair with a kerchief or wig. the early history of christianity depicts its followers with covered heads as well. women, such as mary, the mother of the son of god, are shown veiled. priests and other members of the christian clergy, or priesthood, often don hats or other head coverings during a ceremony. not all followers of these faiths, however, may follow these practices. nevertheless, in religion, head coverings can represent many things, including respect and devotion to god, and are a visible sign of the religion s teachings. they also symbolize membership in th

desirest me, and neglect it not that i may confide in thee. by its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. ponder this in thy heart; how it behooveth thee to be. verily justice is my gift to thee and the sign of my loving-kindness. set it then before thine eyes. 3: o son of man! veiled in my immemorial being and in the ancient eternity of my essence, i knew my love for thee; therefore i realm: kingdom. essence: spirit or heart. thereof: of it. brevity: the quality of being brief or short. token: a sign or hint. righteous: moral, good, honest. covenant: a promise or contract. counsel: advice, guidance. radiant: happy, joyful. sovereignty: rulership, seat of power or govern

g brief or short. token: a sign or hint. righteous: moral, good, honest. covenant: a promise or contract. counsel: advice, guidance. radiant: happy, joyful. sovereignty: rulership, seat of power or government. imperishable: undying. therefrom: from that. confide: tell a secret to or give something into someone s care. ponder: think over. behooveth: is right or necessary. verily: in truth, indeed. veiled: hidden, disguised. immemorial: very old, going back in time beyond memory. world religions: primary sources 179 the hidden words of baha u lla h created thee, have engraved on thee mine image and revealed to thee my beauty. 4: o son of man! i loved thy creation, hence i created thee. wherefore, do thou love me, that i may name thy name and fill thy soul with the spirit of life. 5: o son of

ordained for thy sake, for this is that which profiteth thee, if therewith thou dost content thyself. 19: o son of the wondrous vision! i have breathed within thee a breath of my own spirit, that thou mayest be my lover. why hast thou forsaken me and sought a beloved other than me? 20: o son of spirit! my claim on thee is great, it cannot be forgotten. my grace to thee is plenteous, it cannot be veiled. my love has made in thee its home, it cannot be concealed. my light is manifest to thee, it cannot be obscured. 21: o son of man! upon the tree of effulgent glory i have hung for thee the choicest fruits, wherefore hast thou turned away and contented thyself with that which is less good? return then unto that which is better for thee in the realm on high. 22: o son of spirit! noble have i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

till again my shadow crossed thy path, there had grown up for this thine equal a pure and calm affection that would have ripened into love. hast thou never pictured to thyself a home in which thy partner was thy young wooer "never" said viola, with sudden energy "never but to feel that such was not the fate ordained me. and, oh" she continued, rising suddenly, and, putting aside the tresses that veiled her face, she fixed her eyes upon the questioner "and, oh! whoever thou art that thus wouldst read my soul and shape my future, do not mistake the sentiment that, that" she faltered an instant, and went on with downcast eyes "that has fascinated my thoughts to thee. do not think that i could nourish a love unsought and unreturned. it is not love that i feel for thee, stranger. why should i?

e foolish credulities of my youth! i have been better and humbler since thy presence has dispelled the mist of the air. the future! well, when i have cause to dread it, i will look up to heaven, and remember who guides our fate" as she lifted her eyes above, a dark cloud swept suddenly over the scene. it wrapped the orange-trees, the azure ocean, the dense sands; but still the last images that it veiled from the charmed eyes of glyndon were the forms of viola and zanoni. the face of the one rapt, serene, and radiant; the face of the other, dark, thoughtful, and locked in more than its usual rigidness of melancholy beauty and profound repose "rouse thyself" said mejnour "thy ordeal has commenced! there are pretenders to the solemn science who could have shown thee the absent, and prated to

bones. nothing else of the face was distinguishable, nothing but those intolerable eyes; but his terror, that even at the first seemed beyond nature to endure, was increased a thousand-fold, when, after a pause, the phantom glided slowly into the chamber. the cloud retreated from it as it advanced; the bright lamps grew wan, and flickered restlessly as at the breath of its presence. its form was veiled as the face, but the outline was that of a female; yet it moved not as move even the ghosts that simulate the living. it seemed rather to crawl as some vast misshapen reptile; and pausing, at length it cowered beside the table which held the mystic volume, and again fixed its eyes through the filmy veil on the rash invoker. all fancies, the most grotesque, of monk or painter in the early no

le; and pausing, at length it cowered beside the table which held the mystic volume, and again fixed its eyes through the filmy veil on the rash invoker. all fancies, the most grotesque, of monk or painter in the early north, would have failed to give to the visage of imp or fiend that aspect of deadly malignity which spoke to the shuddering nature in those eyes alone. all else so dark, shrouded, veiled and larva-like. but that burning glare so intense, so livid, yet so living, had in it something that was almost human in its passion of hate and mockery, something that served to show that the shadowy horror was not all a spirit, but partook of matter enough, at least, to make it more deadly and fearful an enemy to material forms. as, clinging with the grasp of agony to the wall, his hair e

ch even then had crept over her as she heard his murmured half-chanted words. and as the child looked at her with its clear, steadfast eye, in the strange intelligence of that look there was something that only confirmed her awe. so there both mother and forewarner stood in silence, the sun smiling upon them through the casement, and dark by the cradle, though they saw it not, sat the motionless, veiled thing! but by degrees better and juster and more grateful memories of the past returned to the young mother. the features of the infant, as she gazed, took the aspect of the absent father. a voice seemed to break from those rosy lips, and say, mournfully "i speak to thee in thy child. in return for all my love for thee and thine, dost thou distrust me, at the first sentence of a maniac who

SPENSER THE CULT OF THE ALL SEEING EYE 1960

e virgin before his eyes. see images and oracles of austin osman spare, 19ca introduction the cult of the all-seeing eye has existed under many names and guises for thousands of years. through the ages its high priests have worshipped before unhallowed altars dedicated to the adoration of a nameless deity. an unknown god. the identity of this deity has been concealed behind an elaborate system of veiled allegories and secret symbols. followers of this pseudomystical, humanistic, occult system of beliefs affirm, without proof, that it is based on an unbroken oral tradition handed down from an ancient priesthood in egypt. the cult projects a minimum belief in a god which totally excludes god, the divine redeemer, and which rejects jesus christ, the son of god. its leaders tell its initiates

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

rnt up things on the earth, and was himself destroyed by a thunderbolt, is a mythical version of the truth that there is at long intervals a variation in the course of the heavenly bodies and a consequent widespread destruction by fire of things on the earth.58 this passage in the timaeus demonstrates the attitude of the initiates toward the well-known myths. they see through to the truth that is veiled behind their imagery. as the cosmogonic drama unfolds in the timaeus, we are led by following the traces that point back to the origin of the world to an intimation of the primordial power, out of which everything came into existence: platonic mysteries 53 for to discover the maker and father of this universe is indeed a hard task, and having found him it would be impossible to tell everyon

TELESMATIC FIGURES

eminine. should thou wish to build up an elemental form of the name, thou will employ the colors of the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded, veiled in mist. legs and feet are not seen. yeziratic world- warrior type with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser unders

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

wer, but also standing under that person's protection."8 the dictionary goes on to say that the "shaking or offering of the hand is a sign of friendly openers, devotion or forgiveness" but a closed hand signifies secrets or keeping silent. other uses of hand signs are to indicate fear, threats, devotion, admiration, and argument. the herder dictionary explains, too, that "in antiquity, covered or veiled hands were generally customary when one approached high dignitaries" hands with palms resting on one's knees express deep concentration and reflection.9 the hand can also be used as a threat to any would-be traitors or betrayer of the illuminist cause. in the authoritative richardson's monitor of freemasonry we find an example of this in the second sign of the super excellent master mason

rsally the symbol of the sun. as the sun was the enlightener of the world, so the serpent was held to have been the great enlightener of the spiritual, by giving mankind knowledge of good and evil. 280 codex magica revealing drawing from a new age magical publication, new moon rising. the yin/yang circle at top has the backward "s" and the black is white, white is black motif; and we discover the veiled goddess, in addition to two serpents facing each other. again, this emphasizes the occult principle of joining, or integrating of opposites. the author of codex magica could give about a 60-hour lecture series devoted exclusively to the meaning of all the symbols in this seductively evil even grotesque piece of occult art. the serpent has long been associated with the goddess. at right are

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

dering, she was developing her mediumistic abilities, secure in the confidence that her phantom protector watched over her. twice she attempted to enter tibet, and on one occasion she managed to cross its frontier in disguise, but she lost her way and after various adventures was found by horsemen and escorted out of the country. blavatsky described the 10-year period between 1848 and 1858 as the veiled time in her life, refusing to divulge anything specific that happened to her during that period, but making mysterious allusions to spiritual retreats in tibet or in the himalayas. in 1847, shortly after she had escaped from her husband, she fled to egypt, where she said that she became adept in the art of snake-charming and was initiated in the secrets of oriental magic by a coptic magicia

ought under garibaldi during the battle of mentana when she was wounded and left for dead. after about five years spent perfecting her mediumship in russia, blavatsky entered another 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 mediums and mystics 147 helena petrovna blavatsky (1831 1891) was the founder of the theosophical society (corbis corporation) veiled period in her life when, from 1863 to1870, she was allegedly in retreat in tibet, studying with the mahatmas koot hoomi and morya, and a secret brotherhood of adepts. in 1870, back in europe, blavatsky was en route to greece when the vessel on which she was traveling exploded, and she lost all her earthly possessions, including whatever money she had managed to save. rescued at sea and brou

ceived his elementary instruction. in a brief but revealing interrogation, if the student 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 o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

castle where many tragic events had occurred, ending with a siege by oliver cromwell. there was a persistent legend about a nun who had been walled up alive in the nunnery for eloping with a lay brother who had been employed at the monastery. the lay brother, who received the punishment meted out for such sins, was hanged. inhabitants of the rectory, and several villagers, had reported seeing the veiled nun walking through the grounds. a headless nobleman and a black coach pursued by armed men had also been listed as a frequent phenomenon. the rectory had been built in 1863 by the reverend henry bull (sometimes called martin in the literature of psychical research. he had fathered 14 children and had wanted a large rectory. he died in the blue room in 1892 and was succeeded in occupancy by

g about in the rectory. if there were any noises in the rectory, he told his family one night at dinner, they were undoubtedly caused by the young men who came around in the evenings. the reverend had four grown daughters who had begun to entertain beaus and suitors, and their father s 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 36 ghosts and phantoms veiled sarcasm did not sit at all well with them. i wish the ghost would come knocking at your door, father, one of them told him. the girls were so angry with their father that they fought down their fright and vowed to ignore the noises until they became so loud that their no-nonsense parent could not help acknowledging them. they didn t have long to wait. the very next night, nine loud knocks t

THE GOLDEN ESSENCE

liberating wisdom function later on. she is of a power and a time older than gods. she was the first being. she is the mirror in which all things are seen; she is the pit of the underworld in which the living die and the dead live. she is the true source of the craft. she is the true queen of life and of the land. and she is secret, for many men and women have forgotten her, because her name was veiled in shadow and infamy by dark forces many years ago. but the world remembers her in the deepest places. she still holds court and greets those who have the desire and the cunning to seek her. in her role as earth mother, or source of the physical bodies of life and of generation, and the deep awareness of the earth and waters, she can be seen as a rhea/demeter-like figure. but beyond that ea

THE KEY TO THE MYSTERIES

d the confidence of love. faith is the cry of reason, which persists in denying the absurd, even in the presence of the unknown. faith is a sentiment necessary to the soul, just as breathing is to life; it is the dignity of courage, and the reality of enthusiasm. faith does not consist of the affirmation of this symbol or that, but of a genuine and constant aspiration towards the truths which are veiled by all symbolisms. if a man rejects an unworthy idea of divinity, breaks its false images, revolts against hateful idolaters, you will call him an atheist! the authors of the persecutions in fallen rome called the first christians atheists, because they did not adore the idols of caligula or of nero. to deny a religion, even to deny all religions rather than adhere to formulae which conscie

twelve simple letters, hb:qof hb:tzaddi hb:ayin hb:samekh hb:nun hb:lamed hb:tet hb:chet hb:zain hb:vau hb:heh and hb:yod or hb:mem, divided into threes, reproduce the notion of the primitive triangle, with the interpretation, and under the influence, of each of the letters of the tetragram. one sees that the philosophy and the religious dogma of the qabalah are there indicated in a complete but veiled manner. let us now investigate the allegories of genesis "in the beginning (iod the unity of being) elohim, the equilibrated forces (jakin and boaz, created the heaven (spirit) and the earth (matter, or in other words, good and evil, affirmation and negation" thus begins the mosaic account of creation. then, when it comes to giving a place to man, and a sanctuary to his alliance with divini

THE MIDDLE PILLAR

a more satisfying existence for the patient. jung and spiritual psychology the works of swiss psychologist c. g. jung (1875-1961) can be seen as part of the apex of the occult revival of the late nineteenth century. using the new vocabulary employed by sigmund freud, jung described that knowledge of the human psyche which mystics and magicians had gathered since ancient times. what had once been veiled in occult jargon and symbolism, and thus viewed as superstition and nonsense by the public at large, was now for the first time expressed in such a manner that psychologists and other intellectuals sat up and took notice. jung's exploration of psychology in conjunction with h s study of the paranormal made his theories the crucial link between psychology and magic. however, h s interest in

s through the darkness of things unknown. agla is vibrated in the north because that is the direction of the greatest symbolic cold, darkness, shadow, illusion, and the unfamiliar. it is "the place of forgetfulness, dumbness (silence, and necessity and of the greatest symbolical darknessku25it represents all the dormant and unmanifested forces of the universe, as well as those which are hidden or veiled to us. these are forces which we are largely ignorant of. however, all things, manifest or unmanifest (light or dark, exist then, now, and always under the rulership of adonai. this we affirm by the phrase "thou art great forever, my lord" how to draw a perfect pentagram refer to figure 13, p. 194, the diagram of the pentagram.26 1. with pencil and straight edge, draw a straight horizontal

THE NECRONOMICON SIMON VERSION

rs of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the great old ones. the bolts are fallen and the fastenings are placed. the crowds are quiet and the people are quiet. the elder gods of the land the elder goddesses of the land shammash sin adad ishtar have gone to sleep in heaven. they are not pronouncing judgements. they are no deciding decisions. veiled is the night. the temple and the most holy places are quiet and dark. the judge of truth the father of the fatherless shammash has gone to his chamber. o ancient ones! gods of the night! azabua! iak sakkak! kutulu! ninnghizhidda! o bright one, gibil! o warrior, irra! seven stars of seven powers! ever-shining star of the north! sirius! draconis! capricornus! stand by and accept this sacrific

THE TAROT OF C C ZAIN

sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. 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

THE SECRET RITUALS OF THE OTO

light (all draw swords and point them at c. 3 principals, however, forming a pyramid above his head, as to utter the word. z. is behind him) let that blessing be bestowed upon the candidate (an assistant lights the flashlight, and the hoodwink is for a moment lifted and replaced. all cry aloud: declare the word! principals, however, whisper it as taught (pause. three return to the thrones, having veiled w. pause) z: declare the word. h: declare the word. j: declare the word (pause) herald (for can) the word has not been communicated to me. j: the candidate, although restored to light, has not seen the word. i demand his expulsion. h: the candidate, although the word was uttered in his hearing has not heard the word. i demand his expulsion. z: it is in flame and glory that the word is first

p you will approach nearer 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 brillia

temple (done) hail babalon! hail, bearer of the holy grail (she bears cup as before in opening) let us form the mystic square (the four companions face outward with hands joined, while g.c. and c.b. exchange greeting? t, eagle grip, and words. she changes to babalon whom he invokes in silence) g.c: peace from the sun! and from the o.h.o. and from the g(rand) m(aster) b(aphomet) c.b: the graal is veiled (g.c. and c.b. leave the temple followed by others all arm in arm; s.b. and k.s. bring up the rear, disrobe in the anteroom) file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c8.html (13 of 13 [12/28/2001 2:05:02 pm] sroto_notes 60. g.c= grand commander, a male officer, at times representing baphomet. file//c /documents%20and%20settings/michael/my..20secret%

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

will hurt them no more than a certain artificial fire which he causes them craftily to light, and then makes them pass through it and repass without hurt. and more, that they see there so many priests, their pastors, cur s, vicars, and confessors, and other people of quality of all sorts, so many heads of families, and so many mistresses of the principal houses in the said country, so many people veiled, whom they considered to be grandees, because they concealed themselves and wished to be unknown, that they believed and took it for a very great honour and good fortune to be received there. marie d aspilcou tte, a girl nineteen years old, who lived at handaye, said that she had frequented the sabbath ever since the age of seven, and that she was taken there the first time by catherine de

r approcher du gros des autres sorciers: les m diocres et ceux qui sont de bon aage parmy eux, on leur permet simplement de voir, et leur en donne-on le plaisir et l estonnement, les tenant comme en apprentissage. pour les autres il y en a de deux sortes; aucuns generative powers 233 which they were only allowed to look on at the proceedings of the others. of these there were two sorts; some were veiled, to make the poorer classes believe that they were people of rank and distinction, and that they did not wish themselves to be known in such a place; others were uncovered, and openly danced, had sexual intercourse, made the poisons, and performed their other diabolical functions; and these were not allowed to approach so near the master as those who were veiled. the holy water used at the

ches are seen arriving at the sabbath on staffs and broomsticks, and others on goats, bringing with them children to offer to satan; others are departing from the sabbath, carried through the air to the sea and distant parts, where they will raise storms and tempests. l, the great lords and ladies and other rich and powerful people, who treat on the grand affairs of the sabbath, where they appear veiled, and the women with masks, that they may remain always concealed and unknown. lastly, at m, we see the young children, at some distance from the busy part of the ceremonies, taking charge of the toads. in reviewing the extraordinary scenes which are developed in these witch-depositions, we are struck not only with their general resemblance among themselves, although told in different countr

TYSON DONALD NEW MILLENNIUM MAGIC

hape. in the physical world there is no such thing as utter darkness, since radiation of some kind is always present in any enclosed space. absolute black does not exist in the manifest universe. darkness, like every other thing, takes its form and identity from the light. however, in the case of shadow, that shape and identity is conditioned by the way and degree to which the light is blocked or veiled. all manifest things are various gradations of shadow. thus, everything con- tains evil. perfect good cannot exist, any more than perfect evil can exist. evil represents a place where spirit is weaker. an evil soul is one that has defiled itself before the light. like cancer, evil grows by eating at the edges of the light and enlarging a space for itself. one spark of the light banishes it

TYSON DONALD THE MAGICAL WORKBOOK

ly become the earth. the star within the sphere of the heart-center is a symbol for the creative, empowering source within the higher self of the individual. by identifying yourself with the star through centering, you momentarily become the spiritual center of the universe. each human being resides at the center of his or her own universe, and indeed can never leave it, but this truth is usually veiled by the distractions of material existence. centering reminds us that we are always at the center of everything, in perfect union with the source of being. the visualization of the stone pillar at the start of this exercise helps to awaken an intuitive awareness of the energies involved in grounding and centering. through repeated practice of the entire exercise, you become more and more con

TYSON DONALD THE POWER OF THE WORD

s of the high priest, in spite of exodus 28:lo. it is curious that the names of jacob's sons are assigned to the breastplate in a slightly different order than they appear in genesis 49:3-27, where their father blesses them on his deathbed. this blessing has great occult significance, because it provides a key to the nature of each son and therefore to the tribe he represents. there seems to be a veiled reference in this blessing to the twelve signs of the zodiac. for example, judah is said to be a lion, perhaps a reference to leo; simeon and levi are said to be fire water air earth earth moon sun the breastplate of aaron brethren, which may refer to gemini, the sign of the twins; dan is said to be a judge (libra; joseph is linked to the bow (sagittarius; and two of the brothers, reuben an

t is the magic of the four watchtowers and the enochian keys might be planted upon the earth. time and time again, the impatience that madimi, nalvage, ave, and other angels felt for dee's preoccupation with physical events shows through the transcript of the scrying sessions. appendix a: the keys 237 while many of the angels respected dee for his learning and holiness, they held kelley in thinly veiled contempt, sometimes choosing to insult, and even threaten, him through his own lips. for example, madimi warns kelley "take heed that you deal uprightly" kelley protests "god the creator be my witness of my upright dealing, with, and toward him (meaning dee) ever since my last coming to him" madimi darkly replies "it is good to prevent diseases (casaubon, page 28. this kind of tense exchang

WAITE ASPECTS OF MASONIC SYMBOLISM

ndidate in his own personality of an edifice or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master degree. a system of morality it comes about in this manner that masonry is described elsewhere as "a peculiar system of morality, veiled in allegory and illustrated by symbols" i want to tell you, among other things which call for consideration, something about the nature of the building, as this is presented to my mind, and about the way in which allegory, symbols and drama all hang together and make for one meaning. it is my design also to show that craft masonry incorporates three less or more distinct elements which have

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

i created creeping things of every kind, and everything which came into being from them. shu and tefnut brought forth [seb and] nut; and seb and nut brought forth osiris, and herukhent- an-maati,[fn#55] and set, and isis, and nephthys[fn#56] at one birth, one after the other, and they produced their multitudinous offspring in this earth [fn#54] i.e, the period of calamity wherein their light was veiled through plant-like clouds [fn#55] i.e, the blind horus [fn#56] i.e, these five gods were all born at one time. the history of creation--b. the book of knowing the evolutions of ra, and of overthrowing apep [these are] the words of the god neb-er-tcher, who said "i am the creator of what hath come into being, and i myself came into being under the form of the god khepera, and i came into bei

WESTERN MANDALAS OF TRANSFORMATION SR AL

to zodiacal signs and the internal planetary chakras, which in turn relate specifically to color correspondences. the latter were particularly important to case, who felt that the tattwa images served as mandalas for healing the emotional, physical and etheric bodies through meditation on their colors and accompanying tones. in his book tarot (1947, case gave these tones and colors in a somewhat veiled fashion, and they have been published in other books as well, such as archetypes on the tree of life (1991) by madonna compton. some sources, such as emahmn's the book of correspondences (1991, have different attributions (see bibliography for above books) they are not as fixed in interpretation as are the talismans which are directly derived from the tree of life. one single tattwa image

WICCA WITCHCRAFT TODAY

es at times for a thrill, or with evil intent; but i do not believe that these people are witches, or know anything about witchcraft. incidentally, i met more than one witch in rome, though witches have to keep underground, and they knew nothing of this black mass. being initiated into the witch cult does not give a witch supernatural powers as i reckon them, but instructions are given, in rather veiled terms, in processes which develop various clairvoyant and other powers, in those who naturally possess them slightly. if they have none they can create none. some of these powers are akin to magnetism, mesmerism and suggestion, and depend on the possibility of forming a sort of human battery, as it were, of combined human wills working together to influence persons or events at a distance

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

umble on the slope, my lantern has gone out; i m treading all alone in complete darkness. 282. when the lantern goes out, where, i wonder, does its light go? darkness is my own original house. 408 love too is rooted in piss and shit. 245 make your mind flexible as water: now square, now round up to the shape of the bowl. 264. feeling helpless, i go out to meet the moon only to find every mountain veiled with cloud. 268 never regard this world as the only one; the next world and the one after the next. all the worlds are here now. 275 274 everyone admires beautiful flowers in bloom, but the ones who know visit them after they ve fallen. 284 even strong winds are weakened by obedient willow twigs; they ll never be broken in the storm. 308 reverence is the source of divine favors; without it

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ferred by some few pernumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sons. the kabalah became a means of handing down from one generation to another hidden truths, religious notions, secrets of nature, ideas of cosmogony, and facts of history, in a form which was unintelligible to the uninitiated; and the revealing of the secrets, and the methods of interpretation were veiled in mystery, and only to be approached through religion. the more practical part of the system was involved in the three processes of gematria, notariqon and temura. 1. gematria, a method depending on the fact that each hebrew letter had a numerical value. when the sum of the numbers of the letters composing a word was the same as the sum of the letters of another word, however different, th

zirah and assiah. malkuth on the plane of assiah alone is the visible tangible universe. these ten sephiroth are the prototypes of everything spiritual and also of every part of creation. they are traced in the angelic host and in our universe. three superior and seven succedent exist in all things. the lower seven are obvious to the uninitiated, but in these manifestations, the supernal triad is veiled to the profane. some occultists phrase it thus three are subjective and incomprehensible to man; seven are objective and comprehensible. thus seven archangels are commonly named and we have known only of seven great planets of our system. 97. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott but in some cases, even the whole of seven are unknown. we acknowledge but

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that perception of the mind which e

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

et me also state emphatically that i am not proposing that heidegger s thinking should be privileged as the only viable or even the best hermeneutical method to approach kabbalistic texts in a contemporary critical idiom. to return to the symbolism of the bahir, the beginning, we can say, is beit, while alef is the origin. beit, accordingly, is a veil that conceals alef, but can what is hidden be veiled?32 how does the (un)veiling of the veiled take place? through the agency of the third, gimmel, the conduit that draws from alef and disseminates to beit.33 for the moment, we must concentrate on origin and beginning, and thus return to alef and beit, laying gimmel aside temporarily. 122 chapter three if we are to maintain the distinction between origin and beginning, the origin cannot begin

these words herald that hezekiah would not be proclaimed messiah, for the redeemer, who is the righteous one (saddiq, remains hidden with god, an occlusion encoded in the closed mem of le-marbbeh. when the prophet inquires how long this concealment will last, the voice from heaven responds by citing the rest of the verse: the faithless have acted faithlessly; the faithless have caused faith to be veiled (bogdim bagadu u-veged bogdim bagadu. the almost incantational utterance informs us that the messiah is hidden until the time of blasphemy from the root bgd, to cover over, to hide one s intent, to act under false pretense, to severe the enclosure of faith. the christological interpretation is buttressed by the second talmudic statement, according to which the open mem denotes ma amar patua

al world to come into being through the letter that denotes concurrently the endurance of death and the ephemerality of time? is the resoluteness of death not an appropriate determination of truth in this world? the ambiguity in the correlation of emet and mawet needs further consideration if we wish to get to the bottom of this concern. to clarify how death unveils truth even while truth remains veiled, we would do well to revisit the image of truth as the signet of god, particularly as it appears in the talmudic passage briefly discussed in the preface. careful examination of this passage will position us to understand better the juxtaposition of truth and death in kabbalistic lore, which in turn will allow us to grasp time as the linear circularity of the middle extending to the beginni

om beginning to end. eternity, however, is not the absence of time, which would be implied by a conception of timelessness, but rather the full presence of time in the compresence of past, present, and future in the moment at hand. thus we can speak of divine temporality in an apposite sense: the divine is surreptitiously revealed in the guise of temporality; what is temporal comports itself as a veiled manifestation of divinity. to employ the insight of the phenomenology of internal time-consciousness, which i discussed at length in chapter 1: in the stream of time, the flow of consciousness, what endures is change, and hence only what is old can be new. in not being, time becomes eternally, in the interval of the swerve, the pulsation of the moment, returning as never having been. the na

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

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 pastos in black stands uncovered with head to north. pedestal at head. light veiled. in portal two pillars, red ankh holding braxier in south blue tat holding bowl of water in north. outer side of vault door covered with blue and orange curtain on which is sol on a cross. strip of emerald green both up floor. white and gold altar divided up middle with 33 lights (for second part. the three adepti sit in triangle facing vault. the candidate must receive full instructions as

applied to the archetypal world of the tarot, a complete story is formed from the three tarot cards with the mother letters on them. aleph as the fool is the divine child, and birth under difficult conditions. mem then carries on the theme of life itself; enlightenment through suffering. shin is resurrection, as the rewards for the quest of life. in the final part of the opening, shekinah appears veiled with a lamp under the veil. this shows that the unknown quality of the sphere, the feminine anima, is present, to be summoned forth from the deeper layers of the psyche. first point the postulant is robed in the white of spirit which symbolizes the overall vibration he experienced in the vault at the 5=6 level. the first knock is a symbol that the unification of the neshamah with the ruach

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