Michael Wynn's Occult Reference Library
VIRTUE

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0 0 INITIATION CEREMONY

banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) child of earth, fear is failure. therefore be without fear, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. heg: c

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d there among the heathen themselves, nay, in individual minds a precocious elevation of sentiment and morals, came half-way to meet the introduction of christianity, as afterwards its purification (see suppl. it is remarkable that old norse legend occasionally mentions certain men who, turning away in utter disgust and doubt from the heathen faith, placed their reliance on their own strength and virtue. thus in the solar lios 17 we read of vebogi and eadey' a sik];au trusu' in themselves they trusted; of king hakon (fornm. sog. 1, 35' konungr gerir sem allir asrir]?eir sem trua a matt sinn ok megin' the king does like all others who trust in their own might and main; of barsr (ibid. 2, 151' ek trui ekki a skursgos ec5r fiandr, hefi ek];vi lengi truat a matt minn ok megin' i trust not in i

it^ 1 unless it were dat. pi. of alcus [or alca akkr. a wendicliolz, boliem. holec, which has been adduced, is not to the point, for it means strictly a bald naked wretch, a beggar boy, pol. golec, russ. gholiak. besides, the naharvali and the other lygian nations can scarcely have been slavs^ i am not convinced that numen can refer to the place. the plain sense seems to be' the divinity has that virtue (which the gemini have, and the name alcis' or 'of alx' or if dat. pi 'the alcae, alci. may not alcis be conn, with okkt] strength, safeguard, and the dat. cikki pointing to a nom. ax* uxkw i defend; or even caesar's alces and pausanias's axfcai elks% trans. temples. 67 four or five centuries after ulphilas, to the tribes of upper germany their word alah must have had an old-fashioned heath

cassians) worship a god of woods and hunting, mesitch by name, who rides a wild hoar ivith(/olden bristles to most of the other gods tame animals are sacred, to fro the daring dauntless boar, as well befits a god of the chase. perhaps also a huge hoar with white tusks^ who in slavic legend rises foaming out of a lake, is that of a kindred deity. the edda attributes to freyr a sivord of surpassing virtue, which could put itself into motion against the brood of giants, stem. 82. his giving it away when in straits, proved his ruin afterwards; it was held to be the cause of his death, when at the ragnarokr he had to stand single combat with surtr (swart, and missed his on this point again, the statement of tacitus about the aestyans agrees so exactly, that it seems wortli (juoting in full: aes

is to be explained, not as for-niutr primus occupans, but rather as forn-iotr, the ancient lotr (rask, afhand. 1, 78, a particularly apt expression for those giants, and closely connected witli iotunn itself, as. eoton, as will be shown further on. now in the as. liber medicinalis, from which wanley, pp. 176 80 gives insufficient extracts, there is according to lye's dictionary a plant of healing virtue spoken of (twice apparently, from the various spelling) by the name of forneotcs folnic, foriictcs folme i.e. forneoti manus. as none of the on. writings allude to this herb, its name must be a remnant of the saxon people's own mythology. in ohg. the giant may have been called firnez, and the plant firnezes folma. we remember how, in beow. 1662, grendel has torn off the hand of a water-spri

both amrita and d/u,/3p6aco, next neighbour to dp,^poro, contain a reference to the food, by partaking of which the gods keep up their immortality. they taste not the fruits of the earth, whereby the ^poroi live, ot dpovpr)mortal blood, whereas in the veins of the gods flows ixd^p (h. 5, 340. 416, a light thin liquid, in virtue of which they seem to be called d^potoi= dfl^potot. indian legend gives a full account of the way amrita, the elixir of immortality, was brewed out of water clear of milk, the juice of herbs, liquid gold and dissolved precious-stones f no greek poem tells us the ingredients of ambrosia, but it was an dix^pocrcy-j rpocj (food, and there was a divine drink besides, fyxvkv vekrap, ii. 1, 598

3 8 INITIATION CEREMONY

rom thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who

4 7 INITIATION CEREMONY

erything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all t

ABRAMELIN2

o all these arts, the which be conjoined and mingled together: the sacred magic 44 with the sacred qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with these arts; is alike liable to be deceived by the demon; seeing that of themselves they possess no other virtue than a natural property; and they can produce no other thing than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conc

shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their care for the whole period of your life; also that he62 will never abandon you, that he will lead you in the way of the lord, and that he will watch carefully over you to assist you, and consent unto the present operation of the sacred magic, so that you shall have such force and virtue that you may be able to constrain the spirits accursed of god, unto the honour of your creator, and for your own good and that of your neighbour. and then shall you first be able to put to the test whether you shall have well employed the period of your six moons, and how well and worthily you shall have laboured in the quest of the wisdom of the lord; since you shall see your guardian ange

nees, and pray unto almighty god to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and all your senses. after this you shall take the wand in your right hand, and pray unto god to give unto this wand as much virtue, force, and power as he gave unto those of moses, of aaron, of elijah, and of the other prophets whose number is infinite. now place yourself beside the altar looking towards the door and the open terrace; or if you be in the country place yourself at the western67 side, and commence by summoning the chief spirits and princes. but your angel will already have instructed you how to convoke t

pter. concerning what you should demand of the spirits who are divided into three different troops and convoked on three separate days. he demands we should make to the spirits are of three different kinds. the first demand. the demand of the first day when the four superior princes shall have visibly appeared, you shall make according unto the order of the angel: firstly: the proposition by what virtue, power and authority you make your demands unto them; that is to say by the virtue of god our lord who hath made them subject unto all his creatures, and brought them to your feet.79 secondly: 80that your object is not at all a malign curiosity, but (one tending) unto the honour and glory of god, and to your own good and that of all the human race. that further, every time that you shall su

ll yet hope that the true and only god, who hath created the heaven and the earth, and who hath condemned them97 and brought them into submission under your feet, will forgive you your sins, both now and in future, whatever may be the religion which you profess (further that) you wish to know, understand, confess, and honour no other than the great and only god, the lord of light, by whose power, virtue, and authority you command them to obey you. when you shall have spoken unto them thus, then will they sing another song, telling you that if you wish them to serve and to be obedient unto you, 7 the sacred magic 76 that you must first come to terms with them. then shall you answer them on this wise: god our lord hath condemned and sentenced you98 to serve me, and i do not treat as an equal

ABRAMELIN3

mortal 7. i cannot possibly see that the well-known heptameron or magical elements of peter of abano in any way counsels pacts, or deserves the above severe speeches of abraham the jew. the sacred magick 213 man not having on his side the support of the power and will of the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having lost nothing hereof; and they also being spirits from god and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they were chased from heaven; figure also unto thyself, that a spirit which of his own nature is all vanity, would not be likely to submit himself un

s will know that all things come unto us from god, and that it is he who wisheth and commandeth that the evil spirits should be submitted unto us. if then all things depend from the lord, upon whom wilt thou, a man, base thyself so as to be capable of thyself (alone) to dominate the spirits? it is certain that such an enterprise cannot succeed without the loss of thine own soul. then it is by the virtue of that god who hath submitted them under thy feet, that thou shalt command them, as will be precisely ordained unto thee by thy holy angel. donec ponam inimicos tuos scabellum pedum tuorum. until i shall make thy foes thy footstool. also do not familiarise thyself with them; for they be not little pet dogs. adopt a serious tone and an air of authority, make them obey thee, and be well ware

out adding or diminishing in any way imaginable. and when thou canst employ inferior spirits (in a matter, thou shalt in no way make thy requests unto the superiors. also seeing that all have not the same powers, thou shalt take heed not to command unto one (spirit) a thing appertaining unto (the office of) another; and because it would be impossible for me to here write down in full the quality, virtue, and office of each spirit, thou shouldest search this out for thyself and sharpen thy faculties; and in the first demand which thou shalt make unto the four spirits (who are) the supreme princes, and unto the eight sub-princes; thou shalt demand the most skilful of the spirits, of whom thou shalt make a register for convenience of the practice which i describe unto thee in this third book

ADEPTUS MINOR INITIATION

in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelity; as also an attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to demand my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

. lege! judica! tace! love is the law, love under will (part 3 of 8* yoga for yahoos. third lecture. niyama* do what thou wilt shall be the whole of the law. 1. the subject of my third lecture is niyama. niyama? h'm! the inadequacy of even th noblest attempts to translate these wretched sanskrit words is now about to be delightfully demonstrated. the nearest i can get to the meaning of niyama is 'virtue! god help us all! this means virtue in the original etymological sense of the word- the quality of manhood; that is, to all intents and purposes, the quality of godhead. but since we are translating yama 'control' we find that our two words have not at all the same relationship to each other that the words have in the original sanskrit; for the prefix 'ni' in sanskrit gives the meaning of t

l, that your whole life will be permanently free from all the grosser causes of trouble. the practical problem of yama is therefore, to a great extent 'how shall i settle down to the work' then, having complied with the theoretically best conditions, you have to tackle each fresh problem as it arises in the best way you can. 6. we are now in a better position to consider the meaning of niyama, or virtue. to most men the qualities which constitute niyama are not apprehended at all by their self-consciousness. these are positive powers, but they are latent; their development is not merely measurable in terms of quantity and efficiency. as we rise from the coarse to the fine, from the gross to the subtle, we enter a new (and what appears on first sight to be an immeasurable) region. it is qui

er the average student is aware that in practice the significations of the planets are based generally upon the philosophical conceptions of the greek and roman gods. let us hope for the best, and go on! 8. the planet saturn, which represents anatomy, is the skeleton: it is a rigid structure upon which the rest of the body is built. to what moral qualities does this correspond? the first point of virtue in a bone is its rigidity, its resistance to pressure. and so in niyama we find that we need the qualities of absolute simplicity in our regimen; we need insensibility; we need endurance; we need patience. it is simply impossible for anyone who has not practised yoga to understand what boredom means. i have known yogis, men even holier than i(*no! no) who, to escape from the intolerable ted

ectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally as the virtue which enables on to contend with, and to conquer, the physical difficulties of the work. the practical point is this 'the little more and how much it is, the little less and what worlds away' no matter how long you keep water at 99 degrees centigrade under normal barometric pressure, it will not boil. i shall probably be accused of advertising some kind of motor spirit in talking about the

whole of the moral and religious lumber of the ages must be discarded for ever before attempting yoga. you will find out only too soon what it means to do wrong; by our very thesis itself all action is wrong. any action is only relatively right in so far as it may help us to put an end to the entire process of action. these relatively useful actions are therefore those which make for control, or 'virtue' they have been classified, entirely regardless of trouble and expense, in enormous volume, and with the utmost complexity; to such a point, in fact, that merely to permit oneself to study the nomenclature of the various systems can have but one result: to fuddle your brain for the rest of your incarnation. 4. i am going to try to simplify. the main headings are (a) asana, usually translate

ALEISTER CROWLEY ACROSS THE GULF

t did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure de

he 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 child, and besought me to interpret the will of the goddess. and her will was that i alone should serve her day and night. then they gave me to drink of the cup of the torment; and this is its virtue, that if one should speak falsely, invoking the name of the goddess, he shall burn in hell visibly before all men for a thousand years; and that flame shall never be put out. there is such an one in her temple in memphis, for i page 12 gulf.txt saw it with these eyes. there he burns and writhes and shrieks on the cold marble floor; and there he shall burn till his time expire, and he sink t

ALEISTER CROWLEY BOOK OF LIES

can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the

is he was but himself. alas! book of lies get any book for free on: www.abika.com 62 [64] commentary( kappa-zeta) this chapter gives the reverse of the medal; it is the contrast to chapter 15. the sorcerer is to be identified with the brother of the left hand path [65] 28 book of lies get any book for free on: www.abika.com 63 kappa-epsilon-phi-alpha-lambda-eta kappa-eta the pole-star love is all virtue, since the pleasure of love is but love, and the pain of love is but love. love taketh no heed of that which is not and of that which is. absence exalteth love, and presence exalteth love. love moveth ever from height to height of ecstasy and faileth never. the wings of love droop not with time, nor slacken for life or for death. love destroyeth self, uniting self with that which is not-sel

e star at least saves him satiety. hunger thou, o man, for the infinite: be insatiable even for the finite; thus at the end shalt thou devour the finite, and become the infinite. be thou more greedy that the shark, more full of yearning than the wind among the pines. the weary pilgrim struggles on; the satiated pilgrim stops. the road winds uphill: all law, all nature must be overcome. do this by virtue of that in thyself before which law and nature are but shadows [102] commentary( mu-digamma) the title of this chapter is best explained by a reference to mistinguette and mayol. it would be hard to decide, and it is fortunately unnecessary even to discuss, whether the distinction of their art is the cause, result, or concomitant of their private peculiarities. book of lies get any book for

t prevent his dipping the point of the sacred lance into the holy grail, is distinguished from its misinterpretation by modern crapulence. the priests of the gods were carefully chosen, and carefully trained to fulfill the sacrament of fatherhood; the shame of sex consists in the usurpation of its function by the unworthy. sex is a sacrament. the word virtus means "the quality of manhood. modern "virtue" is the negation of all such qualities. in paragraph 3, however, we see the penalty of conservatism; children must be weaned. in the penultimate paragraph the words "the new christ" alluded to the author. in the last paragraph we reach the sublime mystic doctrine that whatever you have must be abandoned. obviously, that which differentiates your consciousness from the absolute is part of th

acketed passage reminds the student that the universe is not to be contemplated as a phenomenon in time. book of lies get any book for free on: www.abika.com 164 [167] 79 kappa-epsilon-phi-alpha-lambda-eta omicron-theta the bal bullier some men look into their minds into their memories, and find naught but pain and shame. these then proclaim "the good law" unto mankind. these preach renunciation "virtue, cowardice in every form. these whine eternally. smug, toothless, hairless coote, debauch-emasculated buddha, come ye to me? i have a trick to make you silent, o ye foamers-at-the mouth! nature is wasteful; but how well she can afford it! nature is false; but i'm a bit of a liar myself. nature is useless; but then how beautiful she is! nature is cruel; but i too am a sadist. the game goes o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle "the goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in its pure

stration: when a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. he can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante and swinburn made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. the magician, however well he succeed in making contact with the secret sources of energy in nature, can only use them to the extent permitted by his intellectual

gainst it. weh note: this footnote in crowley's text belongs to this page, but it is not marked in the text. i have assigned it this tentative point, as following the general context> it did not train itself to hold the sea, and thus, having violated every principle of magick, it was pulled down and broken into pieces by provincialism and democracy, so that neither individual excellence nor civic virtue has yet availed to raise it again to that majestic unity which made so bold a bid for the mastery of the race of man. the sincere student will discover, behind the symbolic technicalities of his book, a practical method of making himself a xxiii magician. the processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be<
g to orders of existence which xxiv have been hitherto inaccessible to profane research, and available only to that unscientific and empirical magick (of tradition) which i came to destroy in order that i might fulfil. i send this book into the world that every man and woman may take hold of life in the proper manner. it does not matter of one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his idea that he shall be no less a master than rodin. witness mine hand: tau-omicron mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema;

sakti,or teh; femininity always means form, manifestation. the masculine siva, or tao, is always a concealed force> it is a perfect hieroglyph of the number 5. this should be studied in "a note on genesis (equinox i, ii. the elements are all represented, as in tetragrammaton, but there is no development from one into the others. they are, as it were, thrown together- untamed, only sympathising by virtue of their wild and stormy but elastically resistless energy. the central letter is "he- the letter of breath- and represents spirit. the first letter "aleph" is the natural letter of air, and the final "mem" is the natural letter of water. together "aleph" and "mem" make "am- the mother within whose womb the cosmos is conceived. but "yod" is not the natural letter of fire. its juxtaposition

ALEISTER CROWLEY MAGICK WITHOUT TEARS

it is phallus2, the yang or lingam. both words have the same numerical value, 831. these two words can therefore serve you as the secret object of your work. how than can you construct the number 831? the letter kaph3, jupiter (jehovah, the wheel of fortune in the tarot- magic without tears get any book for free on: www.abika.com 19 the atu x is a picture of the universe built up and revolving by virtue of those three principles: sulphur, mercury, salt; or gunas: sattvas, rajas, tamas- has the value 20. so also has the letter yod4 spelt in full. one gnostic secret way of spelling and pronouncing jehovah is iao5 and this has the value 811. so has "let there be" fiat, transliterating into greek. resuming all these ideas, it seems that you can express your aspiration very neatly, very fully

ration: when a man falls in love, the whole world becomes, to him, nothing but love boundless and immanent; but his mystical state is not contagious; his fellow-men are either amused or annoyed. he can only extend to others the effect which his love has had upon himself by means of his mental and physical qualities. thus, catullus, dante, and swinburne made their love a mighty mover of mankind by virtue of their power to put their thoughts on the subject in musical and eloquent language. again, cleopatra and other people in authority moulded the fortunes of many other people by allowing love to influence their political actions. the magician, however well he succeeds in making contact with the secret sources magic without tears get any book for free on: www.abika.com 46 of energy in nature

now when atoms get to the sun, we get that immense extreme heat, and all the elements are themselves again. imagine that each atom of each element possesses the memory of all his adventures in combination. by the way, that atom (fortified with that memory) would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time, and by virtue of memory, a thing could become something more than itself; thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations, because so, and only so, can he go; and he suffers the lapse of memory which he has during these incarnations, because he knows he will come through unchanged "therefore you can have an infinite number

ies. taoism has as little to do with the tao teh king as the catholic church with the gospel. the tao teh king inculcates conscious inaction, or rather unconscious inaction, with the object of minimizing the disorder of the world. a magic without tears get any book for free on: www.abika.com 86 few quotations from the text should make the essence of the doctrine clear. x 3 "here is the mystery of virtue. it createth all and nourisheth all; yet it doth not adhere to them. it operateth all; but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control" xxii 2 "therefore the sage concentrateth upon one will, and it is as a light to the whole world. hiding himself, he shineth; withdrawing himself, he attracteth notice; humbling himself, he gaineth force to achieve

"therefore the sage concentrateth upon one will, and it is as a light to the whole world. hiding himself, he shineth; withdrawing himself, he attracteth notice; humbling himself, he gaineth force to achieve his will. because he striveth not, no man may contend against him" xliii 1 "the softest substance hunteth down the hardest. the unsubstantial penetrateth where there is no opening. here is the virtue of inertia" 2 "few are they who attain: whose speech is silence, whose work is inertia" xlviii 3 "he who attracteth to himself all that is under heaven doth so without effort. he who maketh effort is not able to attract it" lviii 3 "the wise man is foursquare and avoideth aggression; his corners do not injure others. he moveth in a straight line, and turneth not aside therefrom; he is brill

ALEISTER CROWLEY MEDITATION

"k"ang "k"ing, and elsewhere. but it is so little known that we shall omit consideration of it in this popular account> but it is so complex that no immediate summary will serve; and in the case of the others, if we have not the accounts of the masters, we have those of their immediate followers. the methods advised by all these people have a startling resemblance to one another. they recommend "virtue (of various kinds, solitude, absence of excitement, moderation in diet, and finally a practice which some call prayer and some call meditation (the former four may turn out on examination to be merely conditions favourable to the last) on investigating what is meant by these two things, we find that they are only one. for what is the state of either prayer or meditation? it is the restraini

ama means literally "control" it is dealt with in detail in part ii "the wand> and niyama the hindus have place these two attainments in the forefront of their programme. they are the "moral qualities" and "good works" which are supposed to predispose to mental calm "yama" consists of non-killing, truthfulness, non-stealing, continence, and non-receiving of any gift. in the buddhist system "sila "virtue" is similarly enjoined. the qualities are, for the layman, these five: thou shalt not kill. thou shalt not steal. thou shalt not lie. thou shalt not commit adultery. thou shalt drink no intoxicating drink. for the monk many others are added. the commandments of moses are familiar to all; they are rather similar; and so are those given by christ<
ed by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<
; and the qliphoth of kether are the thaumiel, opposing heads that rend and devour each other> a dilemma of this sort is the worst in which the magus can find himself. another great point in this consideration of magick vows is to keep them in their proper place. they must be taken for a clearly defined purpose, a clearly understood purpose, and they must never be allowed to go beyond it. it is a virtue in a diabetic not to eat sugar, but only in reference to his own condition. it is not a virtue of universal import. elijah said on one occasion "i do well to be angry" but such occasions are rare. moreover, one man's meat is another man's poison. an oath of poverty might be very useful for a man who was unable intelligently to use his wealth for the single end proposed; to another it would

y books, for nuit the lady of the stars is called "the continuous one of heaven" and it is that dew which bathes the body of the adept "in a sweet-smelling perfume of sweat<equinox vii. sic to the quote, correctly. bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let> in this cup, therefore, though all things are placed, by virtue of this 87 dew all lose their identity. and therefore this cup is in the hand of babalon, the lady of the city of the pyramids, wherein no one can be distinguished from any other, wherein no one may sit until he has lost his name. of that which is in the cup it is also said that it is wine. this is the cup of intoxication. intoxication means poisoning, and in particular refers to the poison

ALEISTER CROWLEY TAO TEH KING

s being that necessary relation between the elements of thought which determines the laws of reason. in other words, the only reality is that which compels us to connect the various forms of illusion as we do. it is thus evidently unknowable, and expressible neither by speech nor by silence. all that we can know about it is that there is inherent in it a 5 power (which, however, is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity. the tao is also the way- in the following sense. nothing exists except as a relation with other similarly postulated ideas. nothing can be known in itself, but only as one of the participants in a series of events. reality is therefore in the motion, not in the things moved. we cannot apprehend anything except as one

y the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that the entire concatention of one's previous experiences and conceptions could not have happened at all, save by virtue of this indescribable necessity. i am only too painfully aware that the above exposition is faulty in every respect. in particular it presupposes in the reader considerable familiarity with the substance, thus practically begging the question. it must also prove almost wholly unintelligible to the average reader, him in fact whom i especially aim to interest. for his sake i will try to eluc

re of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ease in silence as of space; of societies, to be well-disposed; of governments, to maintain quietude; of work, to be skillfully performed; and of all motion, to be made at the right time((in all these illustrations, laotze deprecates restlessness or friction) 3. also it is the virtue of a man to abide in his place without discontent; th

e like the mother-bird((i.e, brooding like the spirit, quiet, without effort) let his intelligence((binah) comprehend every quarter; but let his knowledge((daath) cease((he must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while understanding is like a sponge, or even like ocean absorbing rivers) 3. here is the mystery of virtue((of the tao and of him that hath it. virtue- the teh) it createth all and nourisheth all; yet it doth not adhere to them; it operateth all, but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control. 11 chapter xi the value of the unexpressed. 1. the thirty spokes join in their nave, that is one; yet the wheel dependeth for use upon the hollow place for the a

ure of his people) is without violence or constraint. 33 chapter xxix refraining from action. 1. he that, desiring a kingdom, exerteth himself to obtain it, will fail. a kingdom is of the nature of spirit, and yieldeth not to activity. he who graspeth it, destroyeth it; he who gaineth it, loseth it((the usurper merely seizes the throne; the people are not with him, as with one who becomes king by virtue of natural fitness. the usurper has but the mask of power) 2. the wheel of nature revolveth constantly; the last becometh first, and the first last; hot things grow cold, and cold things hot; weakness overcometh strength; things gained are lost anon. hence the wise man avoideth effort, desire and sloth((effort is the rajo-guna, and makes one go faster than is natural. sloth is the tamo-guna

ALEISTER CROWLEY THE HEART OF THE MASTER

pure joy. die daily! death is the apex of one curve of the snake life: behold all opposites as necessary complements, and rejoice! xiv pour thine all freely from the vase in thy right hand, and lose no drop! hath not thy left hand a vase? transmute all wholly into the image of thy will, bringing each to its true token of perfection! dissolve the pearl in the wine-cup: drink, and make manifest the virtue of that pearl! xv with thy right eye create all for thyself, and with the left accept all that be created otherwise! the heart of the master get any book for free on: www.abika.com 13 xvi break down the fortress of thine individual self, that thy truth may spring free from the ruins! xvii use all thine energy to rule thy thought: burn up thy thought as the phoenix! xviii let the illusion of

eart of the master. no star can stray from its self-chosen course: for in the infinite soul of space all ways are endless, all-embracing: perfect. love burns in the heart of the master: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of phantasy; of these behold one grim and one grotesque, this lyric and that lordly, the grievous and the gracious equal in his sight, for they know neither limit nor let in the infinite variety of thei

g maiden dancing. and the music is the whisper of the wind among the pines upon the hill; and that is the breath of the pan-pipe in the mouth of the master. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hear the seven-fold song thereof. carmen. by wisdom forms he matter and space and time, experience to sublime. by virtue spends he his own life through all; mercy majestical. by energy revolves he all in stress of change, the limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfe

their fellows every two thousand years, bringing one word to serve mankind as a new formula of magick, that it may take one further step on the long road that leadeth to perfection. also, twice in that period, that is, at intervals of a little more than three, and a little less than seven, centuries, they send a lesser prophet to prepare the way of the next word, and to maintain or to restore the virtue of the word then current. and on the unfurled portion of the chart i read the names of certain of these brethren, and the words as one was uttered after the other. but some i could not read, because the characters were strange. these: fu-hsi. after a great space (with few names and those illegible) lao-tze, gautama, zerdusht, pythagoras, dionysus, osiris. these were sent forth at the same t

ALEISTER CROWLEY THE I CHING

sts of dragons lacked their heads, good fortune would become a fact) 2 the khwan hexagram yoni of yoni- khwan: great, originating, right and fair, piercing and helpful, firm as in the mare. if the true man should move, his feet will stray; for him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but boast not virtue's majesty. here is a sack made safe by skillful tie. behold the yellow skirt; ill fortune fly. dragons at war: gold, blood and porphyry (correct and firm the conduct, thou shalt spy good fortune from the sky) 3 the chun hexagram moon of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress

if in these matters thou hast not offended. free from all insincerity, press on! good going, if thou reap with never a plough! yet- innocence oft bears guilt's branded brow. firmness, correctness; these bid woe begone. the good man sick? he needs no doctor-don. time's come when silence's book is best to con. 26 the ta khu hexagram earth of lingam- ta khu: the great accumulation; quit thy private virtue when state needeth it. peril; move not, but look within thine heart. then, with due care, be ready for the start. now, with good horse, well trained, play hard thy part! block even the young bull's horns! he's safer so. castrate the boar- its teeth will gently show. then rule the stars- good fortune aid thine art! 27 the i hexagram earth of fire- i: nourishment; the matter and the mode, dem

o? cling close to leaders? thou wilt rue it. insited plans? only thy friends pursue it. but shrug thy shoulders! god shall gladly view it. the wag not thy toungue, nor drop thy jaw! 32 the hang hexagram fire of air- hang: by persistance are great empires built. there is no law beyond do what thou wilt, lust of result mars will in every way; but steadfast purpose spans the vast abysm. maintain thy virtue- heed not criticism! seek not reward; thy work be its own chris, passion love wins, where active loses, fray; and violent efforts end in swift decay. 33 the thun hexagram lingam of earth- thun: a retirement. though thy force be spent. adroit withdrawl masters the event! peril! withdraw! keep still- though tail yet show. hold fast thy purpose subtly, even so. gracious to them that bind thee;

; of the cash be chary! three walk, one's gone; one walks, and meets a two. by friendship one finds woes becoming few. here's tortoise shells from the chosen few. prudent though kind well served by friends o'dignitary. 42 the yi hexagram air of fire- yi: increase; now's no time to sit and shiver; but to move on, even to cross the river. success excuses boldness; face thy fate! good omens and true virtue joined, essay! ill leads to well, for him who leads the way; even the capital remove he may. let all men share in thine approved estate! by soul's disorders realms disintegrate. 43 the kwai hexagram water of lingam- kwai: cutting off; displeasure; front thy foe; but show reluctance due in acting so. lay well thy plans before the march begins. seek loyal friends and have no fear of gins. fig

l thy virtues- cellars ripen wine! but hermits lose things human for divine. 45 the zhui hexagram water of yoni- zhui: collection; to the shrine repair and sacrifice the greatest victories there! alone, art helpless; call thy right ally; with him, even small prayers earn heaven's swift reply. baffled, yet struggling, thou shalt cease to sigh. success excuses boldness; recollect then to be firm in virtue and correct! weep for thy loneliness- but still aim high! 46 the shang hexagram yoni of air- shang: the ascent; go seek the lofty one! and in the south give worship to the sun! make thyself welcome with the great; aim high! small gifts are sweetened by sincere good will. but empty cities- art thou bold to fill? the king rewards thy true sincerity; ascend the stairs with proper dignity. firm

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e sun, when we get to the sun, we get that immense, extreme heat, and all the elements are themselves again. imagine that each atom of each element possesses the memory of all his adventures in combination. by the way, that atom, fortified with that memory, would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time and by virtue of memory, a thing (although originally an infinite perfection) could become something more than itself; and thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations (god, that was a magnificent conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he

he man than the verses of liber al. in chapter i comment, remember that all this is a male mind trying to contemplate the revelations of a goddess. square peg and round hole problems may arise. i feel a certain necessity to explain that an 'avatar' implies rather a release from the limits of personality than anything else. the scarlet woman and i are peculiarly representative of nuit and hadit by virtue of our attainments in making our consciousness omniform as they re. it must not be supposed that our original individualities can claim any special prerogatives as such. al i,18 "burn upon their brows, o splendrous serpent" the old comment 18. the serpent is the symbol of divinity and royalty. it is also a symbol of hadit, invoked upon them. the new comment for the images in this and the ne

f school and college, but our general judgments are recognized as independent of time. this is peculiarly the case with our idea of the ego, which we instinctively regard as if it were eternal and unchanging, though in fact it grows and decays continually. yet we think of the incidents of boyhood as having occurred to the ego, forming part of its character. now since this ego is only conscious by virtue of having formulated itself, or the universe (as it happens to view the case, in the form of duality, and since all the experiences of the ego are necessary to it, as all phenomena soever are necessary, it is permissible to regard the totality of the experience of the ego as the presentation in duality of a single simultaneous fact. in other words, life is an attempt to realize one's own na

beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah is the magick of the secret light with special reference to acts; the wanga is the verbal or mental correspondence of the same. the work of the wand is that of union; of the sword, division; these correspond to the two phases of the cosm

rm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it not the immemorial and unchallenged tradition that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue one of the most powerful means, and one of the most essential conditions, of all magical works? this is no question of technical formula such as may, with propriety, be modulated in the event of an equinox of the gods. it is one of those eternal truths of nature which persist, no matter what the environment, in respect of place or period" to these remarks i can but smile my most genial asse

ALEISTER CROWLEY THE OTO GNOSTIC MASS

signs. he then kneels and worships the lance with both hands. penitential music. the priest: i am a man among men. he takes again the lance, and lowers it. he rises. the priest: how should i be worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she return

and the children attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses. 3 12 on paten and cup; 4 on paten alone; 5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. to(c)uto'(c)esti t(c)o s(c)oma mou. he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod b

ALEISTER CROWLEY THE QABALAH

blem. 1. is the goal not the means. too simple to serve a magician s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man s will, of the evil 4 dominated by man s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in v

rses of liber legis. it represents 10 22, i.e. the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men, stars. see two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a h

ALEISTER CROWLEY THE SWORD OF SONG

caution of indulging in a mild aperient before recording their opinions. the sword of song 50 in scenes iii, vi, and vii, edmund, disgusted beyond all meaure with gloucester s infamies, honourably and patriotically denounces him. the other scenes depict the miseries which follow the foolish and the unjust; and nemesis falls upon the ill-minded gloucester. yet shakespeare is so appreciative of the virtue of compassion (for shakespeare was, as i shall hope to prove one day, a buddhist) that cornwall, the somewhat cruel instrument of eternal justice, is killed by his servant. regan avenges her husband promptly, and i have little doubt that this act of excessive courtesy towards a man she did not love is the moral cause of her unhappy end. i would not that we should not attempt to draw any opi

laver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony drink no intoxicating drinks! when i go to take pansil* it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fans on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified and i think we should all make a point about that; there is great virtue in completeness. yes! do not believe that the buddha was a fool; that he asked men to perform the impossible or the unwise. do not believe that the sorrow of exist

irection desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the elements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker s thought.1 in yet one other way is magic a capital training ground for the arahat. true symbols do really awake those macrocosmic forces of which they are the eidola, and it is possible in this manner very largely to increase the magical potential to borrow a term from electrical science. of course, there are bad and invalid processes, which tend rather to disperse or to exc

s a true magical ceremonial, the central arcanum alike of eastern and western practical transcendentalism. needless to observe, if i knew it, i should not disclose it. i therefore affirm the validity of the qabalistic tradition in its practical part as well as in those exalted regions of thought through which we have to recently, and so hardly, travelled. eight are the limbs of yoga: morality and virtue, control of body, thought, and force, leading to concentration, meditation, and rapture. only when the last of these has been attained, and itself refined upon by removing the gross and even the fine objects of its 1 see berkeley and his expounders, for the western shape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words. a.c. 2 a possible

otle! she began. buzz! buzz! went the mosquito from the very vitals of her delicate tube. indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix. how you bungle! growled ganesha. fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant. eurekas! yelled the magus, his very virtue will save him from his predecessor s fate. behold perdu r abu then as indra! but oh, dear me! what a memory he was getting! it seems to me, he mused, that i ve been changing a lot lately. well, i am virtuous and i read in crowley s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in almost arcadian simp

ALEISTER CROWLEY EQ I 1

this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society m

and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he

the beginning of my dislike for the shop, the shop that had made me neglect her. the associations of it reminded me of my fault; the daily requirements of it grew irksome to me "about this time, too, i began to miss rossetti and the vivifying influences of his mind and talk. he went into the country a great deal and for long periods i did not see him, and, when at length we met, i found that the virtue was going out of him: he had become moody and irritable, a neuropath. of course, the intellectual richness in him could not be hidden altogether: now and then, he would break out and talk in the old magical way: and conjure wonder out of emptiness, till mean things put on beauty like a dress and all the world was an enchanted place. but, more often, he was gloomy and harassed, and it sadden

hereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull's. 90 moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working "he slayeth sir merlin the wizard" yet our brother perardua- and by now he was right skilful at the athanor- determined to attain to that higher projection of our art. therefore he subtly prepared a

t and reentrant; and our egyptian brethren have called it the pavement of the firmament of nu. 91 "he slayeth king astur of the arms argent" now this metal is not in any wise like unto earthly metals; let the brethren well beware, for many false knaves be abroad. three things be golden: the mineral gold of the merchant, that is dross; the vegetable gold that groweth from the seed of the scroll by virtue of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any means. this vegetable gold is fluidic; it must increa

ALEISTER CROWLEY EQ I 5

sume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyrami

muscular movements, the more powerful does the set of sankh'aras involved become, till the child will recall the necessary sound- diea, will go through all those complex movements of the organs of speech, without any appreciable new effort of mental concentration- in effect, that chain of associations, that particular co-ordinated functioning of memory and speech, will have established itself by virtue of the past mental concentrations as a powerful sankh ra in the being of the child, and that sankh ra will tend to recur whenever the needs which let to the original samadhi are present, so that the words will be reproduced automatically, and without fresh special effort. thus we see that sankh ras arise from any act of mental concentration. the more powerful, or the more often repeated, is

this position has many good sankh ras associated with in the minds of buddhist people. now comes the all-impoortant question of what we are to meditate upon. the subjects of meditation are classified in the books under forty heads; and in the old days a man wishing to practise "kammatthana" would go to some great man who had practised long, and had so attained to great spiritual knowledge, and by virtue of his spiritual knowledge that arahat could tell which of the forty categories would best suit the aspirant. now-a-days this is hardly possible, as so few practise this kammatthana; and so it is next to impossible to find anyone with this spiritual insight. so the best thing to do will be to practise those forms of meditation which will most certainly increase the highest qualities in us

lem. 1. is the goal, not the means. too simple to serve a magician's purpose. 2 "vide supra" 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible number of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of alhim= 3.1415, symbol of man's will, of the evil 4 dominated by man's spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work (pentagram on breast, hexagram on back, of probationer's robe) yet it also symbolises the ruach, 214, q.v, and so is as evi

egis. it represents 10 x 22, 115 "i.e" the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men, stars. see "two new worlds" 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should should be useful. 280. a grand number, the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th aethyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through shm, the fire and the water conjoined to make the name. thus useful as

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g with light into infinity. i myself am the minutest point in it. this is "the birth of form" i am encircled by an immense sphere of many-coloured bands; it seems it is the sphere of the sephiroth projected in the three dimensions. this is "the "birth of death" now in the centre within me is a glowing sun. that is "the birth of hell" now all that is swept away, washed away by the table. it is the virtue of the table to sweep everything away. it is the letter i in this aethyr that gives this vision, and l is its purity, and n is its energy. now everything is confused, for i invoked the mind, that is disruption. every adept who beholds this vision is corrupted by mind. yet it is by virtue of mind that he endures it, and passes on, if so be that he pass on. yet there is nothing higher than th

i live and shall never die. and now the table comes rushing back. it covers the whole stone, but this time it pushes me before it, and a terrible voice cries: begone! thou hast profaned the mystery; thou hast eaten of the shew-bread; thou hast spilt the consecrated wine! begone! for the voice is accomplished. begone! for that which was open is shut. and thou shalt not avail to open it, saving by virtue of him whose name is one, whose spirit is one, whose individuum 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

though a precious stone be hidden in the sand of the desert, it shall not heed for the wind of the desert, although it be but sand. for the worker of works hath worked thereupon; and because it is clear, it is invisible; and because it is hard, it moveth not. all these words are heard by everyone that is called nemo. and with that doth he apply himself to understanding. and he must understand the virtue of the waters of death, and he must understand the virtue of the sun and the wind, and of the worm that turneth the earth, and the stars that roof in the garden. and he must understand the separate nature and property of every flower, or how shall he tend his garden? and i said to him: concerning the vision and the voice, i would know if these things be of the essence of the aethyr, or of t

e drunken thereon, so that face to face they beheld my father. thus are they made worthy to become partakers of the mystery of this holy vessel, for the blood is the life. so sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. therein is manifested the glory of my father, who is truth (this wine is such that its virtue radiateth through the cup, and i reel under the intoxication of it. and every thought is destroyed by it. it abideth alone, and its name is compassion. i understand by "compassion" the sacrament of suffering, partaken by the true worshippers of the highest. and it is an ecstasy in which there is no trace of pain. its passivity(=passion) is like the giving-up of the self to the beloved) the

t of eternal motion is eternal rest. so is the peace beneath the sea that rageth with her storms; so is the changeful moon, the dead planet that revolveth no more. so the far-seeing, the far-darting hawk is poised passionless in the blue; so also the ibis that is long of limb meditateth solitary in the sign of sulphur. behold, i stand ever before the eternal one in the sign of the enterer. and by virtue of my speech is he wrapped about in silence, and he is wrapped in mystery by me, who am the unveiler of the mysteries. and although i be truth, yet do they call me rightly the god of lies, for speech is two-fold, and truth is one. yet i stand at the centre of the spider's web, whereof the golden filaments reach to infinity. but thou that art with me in the spirit-vision art not with me by r

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nd my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes 25 for what could be done normally in 3) demands the whole attention. 1.30. drifted into a nap. well! we shall try what brother body really wants. 1.35. my attempt to go to sleep has

1/2 evian, and the three cs. was meditating on asceticism. john tweed once told me that swami vivekananda, towards the end of his life, wrote a most pathetic letter deploring that his sanctity forbad his "going on the bust. what a farce is such sanctity! how much wiser for the man to behave as a man, the god as a god! this is my real bed-rock objection to the eastern systems. they decry all manly virtue as dangerous and wicked; and they look upon nature as evil. true enough, everything is evil relatively to adonai; for all stain is impurity. a bee's swarm is evil inside one's clothes."dirt is matter in the wrong place. it is dirt to connect sex with statuary, morals with art. only adonai, who is in a sense the true meaning of everything, cannot defile any idea. this is a hard saying, thou

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e "hegemon" answers for him "darkness is thy name! thou art the great one of the path 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 purifie

re, sky-blue, immaculate hecate, in thy book of fate read thou my name, the soaring soul that seeks the supreme, sunless goal! and thou, great sekhet, roar! arise confront the lion in the way! thy calm indomitable eyes lift once, and look, and pierce, and slay! i am past. hail, hecate! untrod thy steep ascent to god, to god! lo! what unnamed, unnameable sphere hangs above inscrutable? there is no virtue in thy kiss to affront that soulless swart abyss. i match &c. 328 da th i am insane. my reason tumbles; the tower of my being crumbles. here all is doubt, distress, despair: there is no force in strength or prayer. if pass i may, it is by might of the momentum of my flight. i match &c. gimel (and the crossing of daleth) free from that curse, loosed from that prison; from all that ruin am i

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and large numbers were captured. all, however, did not belong to the captors, for other persons of prominence were entitled to a share. the parish minister, according to martin "hath his choice of all the young seals, and that which he takes is called by the natives cullen-rory, that is, the virgin mary's seal. the steward of the island hath one paid to him, his officer hath another; and this by virtue of their offices" in the hebrides, as in orkney, the seal is regarded not as an animal of the ordinary brute creation, but as one endowed with great wisdom, and closely allied to man. one of the old beliefs is that seals are human beings under magic spells. the seal was credited with being able to assume human form. while in human guise, he contracted marriages with human beings, and if we

are of my real personality; and that i am still at times under the influence of insufficiently keen senses "the destiny of a man-cover being a case of exceptional scarcity, he cannot reasonably be bound by everyday morals and conventions. all that hampers him, all that comes in his way to prevent him from fulfilling his sacred duty, must be surmounted and overcome. what is crime in a man is often virtue in a cover" having thus established a sound and most solid base of 373 morality, which could be transmitted as a new gospel for the special use of the men- covers of future times, i opened the second book to put down in it some equally useful aphorisms. but as i took my pencil the white, immaculate page appeared covered with brown characters. i had scarcely time enough to read and they had

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dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives not true knowledge, nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud; flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled "stoop not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hat

would see myself "all labour lost! my servants tried. i distrusted their energy: i set myself obstinately to scour paris "there is a rule of mathematics which enables one to traverse completely any labyrinth. i applied this to the city. i walked in every road of it, marking the streets at each corner as i passed with my private seal. each railed house i investigated separately and thoroughly. by virtue of my position i was welcome everywhere. but every night i paced the rue des quatre vents, waiting "awaiting what? well, in the end, perhaps death. the children gibed at me; passers-by shunned me. 125"'le revenant" they whispered'"de la rue des quatre vents "i had forgot to tell you one thing which most steadfastly confirmed me in the search. two days after the adventure i passed, hot on th

ne. dismiss from your mind the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge, nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud: flee from these if you would enter the sacred paradise of piety where virtue, wisdom, and equity are assembled" zoroaster 138: m a c a n e h: a r o l u s e: d i r u c u n: a l u h u l a: s e r u r o c: u n e l i r a: l u s a d a m. illustration goes here. this is a drawing by austin osmond spare of an anthropomorphic figure with a leaping wolf inside. there is a distorted face beneath the wolf, at about the position of the hip or genitalia. 140 a handbook of geomanc

f the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written "for the mind of the father said that 'all things should be cut into three' whose will<magus of power in taro= will> assenting all things were so divided. for the mind of the father said "into three" governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth" thus floweth forth the form of the triad<<ritual of the path of the daughter of the firmament> thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation

e marvellous mission! sharpen the sword of veridical vision! cut me the knot of the mighty magician! here i devote me (record me the vow) unto the terrible task of the tao. soul of the master, the writer be thou! bring me the tablets and stylus! have done! guard me the doors; they are open to none, not to the emperor! i have begun. 195 postcards to probationers theorems i. the world progresses by virtue of the appearance of christs (geniuses. ii. christs (geniuses) are men with super-consciousness of the highest order. iii. super-consciousnes of the highest order is obtainable by known methods. therefore, by employing the quintessence of known methods we cause the world to progress. essentials of method i. theology is immaterial; for both buddha and st. ignatius were christs. ii. morality

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d candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of t

m he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light 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-ve

ct astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! remember that fear is failure: be thou therefore without fear: for in the heart of the coward, virtue abideth not! thou has known me now, so pass thou on [pass to the north, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] purify me with hyssop and i shall be clean: wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwellin

l sleep" and the voice of ages answered unto my soul "i am he that formulates in darkness: the light indeed shineth in darkness, but the darkness comprehendeth it not" let the mystic circumambulation 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 n

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er of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony_ drink no intoxicating drinks! when i go to take pansil,9 it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fangs on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified_ and i think we should make a point about that; there is a great virtue in completeness. 309 yes! do not believe that the buddha was a fool; that he asked men to perform the impossible or the unwise.10 do not believe that the sorrow of

book "the king's dole" no mystic who is familiar only with christian symbolism can afford to neglect this ritual. vale, frater! a. c. the cleansing of a city. greening and co. 1"s" net "wherefore i say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven,the same loveth little" jesus christ "but this german woman, pretending to defend the cause of virtue, and to warn women against the perils of the day, produces a book('the diary of a lost one) which is defilement to touch. before i had skimmed fifty pages i found my brain swimming; i nearly swooned" rev. r. f. horton, d.d. this book should be printed on vellum and locked up in a fire-proof safe in the british museum, great russell street w.c; so that future ecclesiastical historians and et

lete lack of knowledge. what serious student of religion and occultism cares for the vapourings of ralph waldo trine, the philosophising of the rev. r. j. campbell, the poetry of ella wheeler wilcox? the prototypes of these people are utterly, or almost utterly, forgotten. one recalls now with how much difficulty the names of the rev. h. r. haweis, of a. h. davis, of lizzie doten! for there is no virtue in those who have strayed from the path to linger among the shells of the dead and the demons of matter. the line of tradition is unbroken, and the way is straight and hard; too hard for "mediums" and new thoughtists, whose spiritual capital consists of falsehood, and sentimentality, and sham humanitarianism. sir oliver lodge is always careful and painstaking and entirely honest; he is prob

istinguished authoress of "a supreme moment" and "the coming of sonia" the first vision, alas! was an atrocity after watts, r.a, but we persisted. chapter i. is jolly good. chapter ii. might have been better with less quotation. 322 chapter iii. is first rate. mystics can only conquer the universe when they can prove themselves better than the rest of the world even in worldly things, and that by virtue of their mystic attainment. we cannot, however, subscribe to her doctrine of the agglutination of the virttis to the atman, save only in due order and balance in the case of the adept. yet we would not deny the possibility of her theory being correct. in chapter iv. she puts a drop of the kerosene of myers into her good wine. in chapter v. we begin to suspect that the authoress's brain is a

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ready to be made young again; we will go, if you please, so far as to admit past errors, and, as a natural result of these in an easily excitable nature, if not positive remorse, at least regret for time profaned and ill-spent. a taste for metaphysics, an acquaintance with the different hypotheses of philosophy of human destiny, will certainly not be useless conditions; and, further, that love of virtue, of abstract virtue, stoical or mystic, which is set forth in all the books upon which modern childishness feeds as the highest summit to which a chosen soul may attain. if one adds to all that a great refinement of sense_ and if i omitted it it was because i thought it supererogatory_ i think that i have gathered together the general elements which are most common in the modern "homme sens

he admits 103 defeat. i am present at his reasoning, as at the play of a mechanism seen under a transparent glass "this ridiculous, cowardly, or vile action, whose memory disturbed me for a moment, is in complete contradiction with my true and real nature, and the very energy with which i condemn it, the inquisitorial care with which i analyse and judge it, prove my lofty and divine aptitude for virtue. how many men could be found in the world of men clever enough to judge themselves; stern enough to condemn themselves" and not only does he condemn himself, but he glorifies himself; the horrible memory thus absorbed in the contemplation of ideal virtue, ideal charity, ideal genius, he abandons himself frankly to his triumphant spiritual orgy. we have seen that, counterfeiting sacrilegious

ideal charity, ideal genius, he abandons himself frankly to his triumphant spiritual orgy. we have seen that, counterfeiting sacrilegiously the sacrament of penitence, at one and the same time penitent and confessor, he has given himself an easy absolution; or, worse yet, that he has drawn from his contemplation new food for his pride. now, from the contemplation of his dreams and his schemes of virtue he believes finally in his practical aptitude for virtue; the amorous energy with which he impresses this phantom of virtue seems to him a sufficient and peremptory proof that he possesses the virile energy necessary for the fulfilment of his ideal. he confounds completely dream with action, and his imagination, growing warmer and warmer in face of the enchanting spectacle of his own nature

tain for him a whole world of abominable pleasures "i am the most virtuous of all men" does not that remind you a little of 104 jean-jacques, who, he also having confessed to the universe, not without a certain pleasure, dared to break out into the same cry of triumph (or at least the difference is small enough) with the same sincerity and the same conviction? the enthusiasm with which he admired virtue, the nervous emotion which filled his eyes with tears at the sight of a fine action or at the thought of all the fine actions which he would have wished to accomplish, were sufficient to give him a superlative idea of his moral worth. jean-jacques had intoxicated himself without the aid of hashish. shall i pursue yet further the analysis of this victorious monomania? shall i explain how, un

of his moral worth. jean-jacques had intoxicated himself without the aid of hashish. shall i pursue yet further the analysis of this victorious monomania? shall i explain how, under the dominion of the poison, my man soon makes himself centre of the universe? how he becomes the living and extravagant expression of the proverb which says that passion refers everything to itself? he believes in his virtue and in his genius; can you not guess the end? all the surrounding objects are so many suggestions which stir in him a world of thought, all more coloured, more living, more subtle than ever, clothed in a magic glamour "these mighty cities" says he to himself "where the superb buildings tower one above the other; these beautiful ships balanced by the waters of the roadstead in homesick idlen

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you must do is to buy a pair of my four pound dumb- bells and my sixpenny book on physical culture" 291 the buddha (it is true) did not encourage bloodshed, in spite of his having died from an overfeed of pork, but as mr. a. crowley has said, many of his present-day followers are quite capable of killing their own brothers for five rupees. the western theory that buddhists are lambs and models of virtue is due to the fact that certain western vices are not so congenial to the asiatic as they are to the european; and not because buddhists are incapable of enjoying themselves. 292 buddhism as a schism from the brahminical religion may in many respects be compared with lutheranism as a schism from the catholic church. both buddha and luther set aside the authority of miracles, and appealed to

e unutterable silence of the fathomless sea, have i dearly bought the right to come to men with the chart of my wanderings in my hands, and unfold to them the foundations of the fabric of oriental story. the secret lies in the use of hasheesh. a very few words will suffice to tell what hasheesh is. in northern latitudes the hemp plant("cannabis sativa) grows almost entirely to fibre, becoming, in virtue of this quality, the great resource for mats and cordage. under a southern sun this same plant loses its fibrous texture, but secretes, in quantities equal to one-third of its bulk, and opaque and greenish resin. between the northern and the southern hemp there is no difference, except the effect of diversity of climate upon the same vegetable essence; yet naturalists, misled by the much gr

use of all disorder (it seems to be so even in his exalted position "this force of love- in the state of circumgyration in the extended world- is the cause of all mental movements towards the feeling of easiness or uneasiness: but the mind enjoys eternal beatitude with perfect calmness, when the force of love is concentrated over the unlimited extension of silence('silence' is really choice. 287 "virtue" he defines as "the bent of mind towards self-command (and evidently practises it. his morals are good; but his scientific conceptions really "take the cake "there are three kinds of animate creations in the world" he writes "they are the creations from (1) the womb (2) eggs (3) perspiration" another gem "how is it that some of the bodies are male and some are female" answer "if the male se

rom the natural, that is, the common-sense point of view, there are no such things as moral or immoral unions, for all nature demands is healthy parents and healthy children, healthy pleasures and healthy pains. the church, the chapel, and the registry office must go; for, so long as they remain, prostitution will spell degradation, and marriage falsehood and hypocrisy. chaos will not result when virtue weds with vice, for what is possible to the savage is possible for us, and the children will be looked after better than eve. once teach our children the nobility of love, and the pimp, the pander, and the puir-minded presbyter will simply be starved out. continue to foster the present unhealthy aspect with its "unfortunate" its "fallen" its "awful" its "degradation" and its "doom" and, in

7 railway platform in the kingdom, the white slave traffic will continue to flourish the more it is presecuted, and become more criminal and degrading than ever. money is not the basis of this so-called evil, as suggested, and public indignation will not work a cure any more than public indignation against the metropolitan water board will stop people drinking water. we must cease globe-polishing virtue and sand-papering vice. away with out moral monkey brand and our ethical sapolio, and back to a little genuine common-sense elbow-grease. when a girl ceases sowing her "wild oats" and can enter any phase of life without being spat upon and "chucked out" degradation will cease. and when such women as are "born" prostitutes are utilized by the state for the benefit of men who are not monogami

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he lake of gods and men revered that sitteth upon caucasus. so muttered he a darkling weird, 22 and smote his bosom murderous. his nails like eagles' claws were grown; his eyes were wild and dull; but thus sir lancelot spake "thy deeds atone by knightly devoir" he returned that "while the land was overgrown with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars" then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far e

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ording to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the shiva sanhita we read:31 in the proper season, various creatures are born to enjoy the consequences of their karma.32 as though mistake mother-of-pearl is taken for silver, so through the error of one's own karma man mistakes brahma for the universe. being too much and deeply engaged in the manifested world, the delusion arises about

at is to say of duality. 64 little by little it eats away the former, as strong acid would eat away a piece of steel, and ultimately when the last atom has been destroyed it ceases to exist as a science, or as a method, and becomes the aim "i.e, knowledge. this is most beautifully described in the above-mentioned work as follows: 34. that intelligence which incites the functions into the paths of virtue and vice "am i" all this universe, moveable and immovable, is from me; all things are seen through me; all are absorbed into me;34 because there exists nothing but spirit, and "i am that spirit" there exists nothing else. 35. as in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups, are innumerable, but the v

s always been considered the 60 "hatha-yoga pradipika" p. 2. 61 in all the mysteries the partakers of them were always such as had not committed crimes. it will be remembered that nero did not dare to present himself at the eleusinian (sueton "vit. nero" e. 3a. and porphyry informs us that "in the mysteries honour to parents was enjoined, and not to injure animals("de abstinentia" iv, 22. highest virtue. that is why in all the religious orders in the world that have produced spiritual giants, you will always find this intense chastity insisted upon..62 if people practise raja-yoga and at the same time lead an impure life, how can they expect to become yogis?63 80 this argument would appear at first sight to be self-contradictory, and therefore fallacious, for, if to obtain ojas is so impor

or chastity should solely occupy him; for as krishna says: verily yoga is not for him who eateth too much, nor who abstaineth to excess, nor who is too much addicted to sleep, nor even to wakefulness, o arjuna. yoga killeth out all pain for him who is regulated in eating and amusement, regulated in performing actions, regulated in sleeping and waking.64 this balancing of what is vulgarly known as virtue and vice,65 and which the yogi philosophy does not always appreciate, is illustrated still more forcibly in that illuminating work "konx om pax" in which mr. crowley writes: as above so beneath! said hermes the thrice greatest. the laws of the physical world are precisely paralleled by those of the moral and intellectual sphere. to the prostitute i prescribe a course of training by which sh

e supreme man, one step more he enters the sanctuary of god and becomes one with the brotherhood of light. up to this stage progress has meant work, work terrible and titanic, one great striving after union which roughly may be compared to the five methods of yoga. from this fifth stage work gives place to knowledge, qabalistically the aspirant enters da th. vi "right effort" man is now master of virtue and vice and no longer their slave, servant, enemy or friend. the lvx has descended upon him, and just as the dew of the moon within the sahas ra chakkra falling upon the two-petaled ajna-lotus causes the leaves to open out, so now does this celestial light lift him out and beyond the world, as wings lift a bird from the fields of earth, encompassing him, extending to his right hand and to

ALEISTER CROWLEY EQUINOX EQ I 6 2

e [mars "recites" this is the day which down the void abysm at the earth-born's spell yawns for heaven's despotism, and conquest is dragged captive through the deep; love, from its awful throne of patient power in the wise heart, from the last giddy hour of dead endurance, from the slippery steep, and narrow verge of crag-like agony, springs and folds over the world its healing wings. gentleness, virtue, wisdom, and endurance- these are the seals of that most firm assurance which bars the pit over destructions's strength; and if, with infirm hand, eternity, mother of many acts and hours, should free the serpent that would clasp her with his length, these are the spells by which to reassume an empire o'er the disentangled doom. to suffer woes which hope thinks infinite; to forgive wrongs da

ALEISTER CROWLEY EQUINOX EQ I 6

let him not then attempt the second until he be well satisfied of his mastery over the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of

y" clerk. fourthly, that you did at midnight upon martinmas, 99 eighteen years ago, in the valley of hinnom, on the stone called succoth, bind yourself in a diabolical pact with satan, whereby he granted the power to change your sex at will, since which time you have become the father of an innumerable brood of devils, and in particular have travelled by night in the form of an owl to assault the virtue of many holy servants of the true faith, notably at the convent of st anne in this city, whereby the bodies and souls of the nuns were possessed and destroyed. prosecutor. we say this is plain witchcraft [laylah "takes no notice" bishop. silence under such a charge is contumacious, and equivalent to confession. on the fourth count, guilty [judges "echo "guilty" clerk. fifthly, that you do t

the black brothers. there is an exaggerated awe, a solemnity of diction, a vanity of archaic phrases, a false veil of holiness upon the unclean shrine. stilted affectation masquerades as dignity; a rag-bag of mediaevalism apes profundity; jargon passes for literature; phylacteries increase about the hem of the perfect prig, prude, and pharisee. corollary to this attitude is the lack of all human virtue. the greatest magician, when he acts in his human capacity, acts as a man should. in particular, he has learnt kindheartedness and sympathy. unselfishness is very often his long suit. just this the mystic lacks. trying to absorb the lower planes into the higher, he neglects the lower, a mistake no magician could make. 156 the nun gertrude, when it came to her turn to wash up the dishes, use

ALEX SANDERS THE KING OF THE WITCHES

he god himself kissed her feet in the five-fold salute. laying his power at the feet of the goddess because of her youth and beauty. her sweetness and kindness. her wisdom and justice, her humility and generosity. is. so he resigned allhis power to her. 16. but the high priestess should ever mind that all power comes from him !7. it is only lent, to be used wisely and justly. 18. and the greatest virtue of a high priestess be .that she recognize. that youth is necessary to the representative of the goddess !9. so she will gracefully retire in favour of a younger woman should the coven so decide in council. 20. for a true high priestess realizes thar .gracefully surrendering pride of place is one of the greatest virtues. 21. and that thereby she will return to that pride of place in another

ALEXANDRIAN BOOK OF SHADOWS OCCULT

god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he resigned all his power to her. 16. but the high priestess should ever mind that the power comes from him. 17. it is only lent, to be used wisely and justly. and the greatest virtue of a high priestess be that she recognize that youth is necessary to the representative of the goddess. 18. 19. so she will gracefully retire in favour of a younger woman should the coven so decide in council. for a true high priestess realizes that gracefully surrendering pride of place is one of the greatest virtues. 20. and that thereby she will return to that pride of place in another l

visible and invisible. i conjure thee anew by the holy name aradia and by the holy name cernunnos; i conjure thee, o sword (athame, that thou servest me for a protection in all adversities; so aid me now! again the man asperges, and the woman censes, and the weapon is returned to the pentacle, saying: both "i conjure thee, o sword (athame) of steel, by the great gods and gentle goddesses, by the virtue of the heavens, of the stars and of the spirits who preside over them, that thou mayest receive such virtue that i may obtain the end i desire in all things wherein i shall use thee, by the power of aradia and cernunnos. the partner gives the fivefold kiss unto the owner of the weapon. if the owner is not present, or if the weapon is jointly owned by them both, the man will give the fivefol

the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle, and lay right hand(s) on it, saying: aradia and cernunnos, deign to bless and to consecrate this white-hilted knife (or whatever) that it may obtain the necessary virtue through you for all acts of love and beauty. magus sprinkles, witch censes. then say: aradia and cernunnos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as you would a sword or athame, with a fivefold salute) all these weapons should be pr

hemselves and what little power they do produce being dissipated, as they do not usually work within a circle, it is little wonder that they oft fail. monks and hermits do better, as they are apt to work in tiny cells and caves, which in some ways act as circles. the knights of the temple, who used mutually to scourge each other in an octagon, did better stil; but they apparently did not know the virtue of bonds and did evil, man to man. but perhaps some did know. what of the church's charge that they wore girdles or cords? notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. to get the sight sight cometh to different people in divers ways 'tis seldom it cometh naturally, but it can be induced in many ways. deep and prolonged meditation may do it, but

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

within his own scheme. e. the effect of the same as it influences his brothers within the body corporate of the solar logos. f. his life force as it radiates beyond his own periphery as active energy and stimulating activity being literally one of the aspects of fohat. the activity aspect of a heavenly man is as much an aspect of fohat as brahma is the sumtotal of fohat. the heavenly men are, by virtue of physical manifestation, fohat and his brothers. when this is borne in mind it will be seen that each of the planetary logoi, equally with a solar logos, and with their reflections, human beings, demonstrate through the aspects. in their totality all these are the expression of the incarnating logos; in the one case his fohatic- 261- a treatise on cosmic fire copyright 1998 lucis trust en

e. they stand in relation to the totality of the schemes as the occult hierarchy of any particular planet stands to men upon that planet. during pralaya they are withdrawn (as all else, from manifestation, and return to a cosmic centre of which the logoic head centre is but a dim reflection; they return the richer for experience. the old commentary says "the deva shineth with added light when the virtue of the will hath entered. he garnereth colour as the reaper garners wheat, and storeth it up for the feeding of the multitude. over all this deva host the mystic goat presideth. makara is, and is not, yet the link persisteth" rounds come and go but (except from the standpoint of a particular planet, the manasadevas are forever present, but their influence is not forever felt. in considering

e divine manasaputras in their totality) utilising atomic sheaths for purposes of evolution and with the aim in view of developing the second aspect of buddhi or wisdom. wisdom must have manas, or intelligent mind for its basis. he is the sumtotal of intelligence, evolving in order to develop love. 251 85: mantric sounds. a mantram is a combination of sounds, of words and of phrases that, through virtue of certain rhythmic effects, achieve results that would not be possible apart from them. the most sacred of all the eastern mantrams given out as yet to the public is the one embodied in the words "om mani padme hum" every syllable of this phrase has a secret potency, and its totality has seven meanings and can bring about seven different results. there are various mantric forms, based upon

hat all these three are interdependent. the force begins thus to flow when any cycle is two thirds run. it deals with the greater initiations, and is the correspondence on the higher planes to the occult short cut to wisdom and knowledge which we call the path of initiation. 266 1: no soul can be lost where a. one good aspiration is present. b. one unselfish deed is done. c. the life is strong in virtue. d. the life is righteous. e. the life is a naturally pure life. isis unveiled, ii, 368. read s. d, iii, 528, 529. 267 2: h. p. b. has said that the elementals of the air are the most wicked and dangerous. he refers there to the physical plane, and to dangers menacing the physical body. they are the most dangerous where the physical plane is concerned, but in the case we are considering, we

ALICE A BAILEY05 THE LIGHT OF THE SOUL

elf of thirst for either seen or revealed objects "the mind stuff (chitta) if it be rid of thirst for objects that are seen, such as women, or food or drink or power, if it be rid of thirst for the object revealed (in the vedas) such as the attainment of heaven or of the discarnate state or of resolution into primary matter if even when in contact with objects either supernormal or not, it be, by virtue of elevation, aware of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away from that which is usually regarded as the object of sensuous perception into the world of thought forms, into that "forest of delusion" which is constructed of men's ideas about god, heaven or hell. the sublimation of all this and its hig

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ng the situation and of asserting its own authority. then the man (spasmodically at the beginning) takes stock of the situation. he has to discover first which type of energy preponderates and is the motivating force in his daily experience. having discovered this, he begins to re-organize, to re-orient and to re-build his bodies. the whole of this teaching can be summed up in two words: vice and virtue. vice is the energy of the sheaths, individual or synthesised in the personality, as it controls the life activities and subordinates the soul to the sheaths and to the impulses and tendencies of the lower self. virtue is the calling in of new energies and of a new vibratory rhythm so that the soul becomes the positive controlling factor and the soul forces supersede those of the bodies. th

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

e more evolved are susceptible to the pull of human units, and the evolved come into incarnation- 172- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust under the law of service, and through the deliberate choice of their conscious souls. i shall divide what i have to say into four parts, for the sake of clarity and rapid reference: 1. definitions of sex, of virtue and of vice. 2. sex in the new age. 3. some suggestions for the present moment. 4. sex and the life of discipleship. i deal not with history nor with the details of racial evolution. these are necessarily all connected with the problem of sex, but are too vast in their implications for my present purposes. as i said before, i deal not with the physiological aspects of sex, nor with the dise

ess, sin and wickedness which have grown up around the sex relation? which of them really comprehends the true significance of the sex life, its place in the great scheme of things, and the reason for the relation between the sexes? which of them can say with true vision what the next evolutionary step will be, whither we are going, and what will be the next development? 1. definitions of sex, of virtue and of vice cosmically speaking, sex is a short word used to express the relation existing (during manifestation) between spirit and matter, and between life and form. it is, in the last analysis, an expression of the law of attraction, that basic law which underlies the entire manifestation of life in form, and which is the cause of all phenomenal appearance. humanly or physically speaking

l enable him to serve his race, his time and his group to the best possible advantage. this has always been an ideal, but it has never yet been satisfactorily accomplished. the solving of the sexual problem will release the minds of men from an inhibition and an undue concern, and so produce a mental freedom which will admit of the inflow of new ideas and concepts. we shall discover that vice and virtue have no real reference to ability and inability to conform to man-made laws, but to man's attitude to himself and to his social relation with god and his fellowmen. virtue is the manifestation in man of the spirit of cooperation with his brothers, necessitating unselfishness, understanding and complete self-forgetfulness. vice is the negation of this attitude. these two words signify in rea

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ou into a piece of personal history and one which is quite ordinary in the life of a disciple. it may serve to carry its lesson and its warning. several- 60- discipleship in the new age- volume i copyright 1998 lucis trust lives ago, my master saw in me a weakness. it was one of which i was quite unaware and it was in fact a quality which i regarded as a strength and which i hugged to myself as a virtue. i was then a young man, anxious to help my master and humanity but, in the last analysis, i was very keen about myself as an aspirant and very pleased with myself cloaking this satisfaction under the garb of a reiterated humility. the master poured into me his strength and energy and so stimulated me that what i thought was a virtue and what i had denied and repudiated as a vice, proved my

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

n. 5. the soul ray. harmony through conflict. 4th. 6. personality ray. will or power. 1st. 7. ray influences of an indirect nature, coming via the planetary rulers: a. ray 6. idealism or devotion, via mars which rules aries and is the double ruler of scorpio. this produces the fanaticism and unreasoning devotion and blind acceptance of conditions, so distinctive of the country at this time. it is virtue misdirected. b. ray 4. harmony through conflict, via mercury, thus cooperating with the soul ray intensifying the conflicting conditions and leading to a pull between idealism and facts, between france and germany, and between the groups within germany itself. c. ray 7. ceremonial order or ritual, via uranus. this affects the masses as a whole, as it is the hierarchical ruler and (because o

as characterised this passing sixth ray period and which has been noticeably fostered under its influence is that of taste taste in food, in human intercourse, in colour, in form, in art and architecture and in all branches of human knowledge. this discriminating taste has reached a relatively high stage of development during the past two thousand years and "good taste" is a highly cherished mass virtue and objective today. this is a totally new thing and one which has been hitherto the prerogative of the highly cultured few. ponder on this. it connotes evolutionary achievement. for the disciples of the world, this sense of taste has to be transmuted into its higher correspondence a discriminating sense of values. hence the clear emphasis laid in all textbooks on discipleship upon the need

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

but the true priest exists and is found in all religions. he is the friend and the brother of all and, because he loves deeply, wisdom is his and (if he is of a mental type and training) his intuition is awakened and revelation is his reward. ponder on this. the true priest is rare and is not found only in the so-called "holy orders. 4. those who are the practical mystics or occultists. these, by virtue of a disciplined life, an ardent aspiration, and a trained intellect, have succeeded in evoking the intuition and are, therefore, personally in touch with the true source of divine wisdom. this, it is their function to interpret and to formulate into temporary systems of knowledge. there are many such, working patiently today in the world, unrecognised and unsought by the unthinking. their

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

, and its extent and purity of contact should he cultivated by the pledged disciple. there is true occult teaching in the statement in the new testament that "the shadow of peter passing by healed" his aura was of such a nature that it had a beneficent effect wherever and whenever it touched or contacted those in his environment. the control of the christ over his aura was such that "he knew when virtue had gone out of him" he knew, therefore, that healing energies had poured through one of his centres to a needy person or group of persons. it is the aura, and its potency of attraction, and its stability, which also holds a group together, which also keeps an audience listening, and which makes an individual of importance along some definite line of approach to his fellowmen. the "sphere o

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

hasised by those who are aware of france's complete lack of any international consciousness. and today the u.s.a. with its youthful exuberance, its promising surety, and its juvenile ability to settle all problems, their own and the rest of the world, is working out that inheritance towards a future of wonder and usefulness and beauty unparalleled. the same criticisms and the same recognitions of virtue could be posited for all and every nation and it is the same with people. we all have outstanding faults which shriek so loud to the world that our equally outstanding virtues are forgotten. one of the things that troubled me when i- 83- the unfinished autobiography copyright 1998 lucis trust started to write this autobiography was the fear that perhaps, unconsciously and without deliberate

g-room. many hundreds of rupees were deposited in that safe each night. it was the time of the year in which members of the hill tribes were allowed down into the cantonment. all guards were doubled and every care taken to keep them under surveillance, for those were stormy days on the frontier. i knew that if they succeeded in getting into my room it would be the end of me because it was a great virtue to kill a white woman. it would mean a knife in my heart. for forty-five minutes i sat on my bed watching them trying to break down those very strong doors. they did not dare go to the verandah door for fear of being seen and to get to me via my bathroom or the other bedroom meant breaking down two doors in each case and the risk of noise was too great. i discovered then that there comes a

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

live, and was imposed as a penalty by the great white lodge; the masters promulgated a new law for the atlantean people when lemurian vice and atlantean cupidity- 139- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust were at their most ruthless height. this law can be translated into the following terms "he who lives only for material goods, who sacrifices all virtue in order to gain that which cannot last, will die in life, will find breath failing him, and yet will refuse to think of death until the summons comes" it is difficult for us in these days to appreciate or to comprehend the atlantean state of consciousness. there was no mental process whatsoever except among the leaders of the race; there was only rampant, ruthless, insatiable desire. this

r qualities of this aspect to humanity, and consequently to the other kingdoms in nature the only four which humanity could absorb. only one of these four is as yet beginning to express itself the quality of goodwill. the other three will later be revealed, and one is related in a peculiar sense to the healing quality of love. according to the new testament, this quality was called by the christ "virtue (a somewhat inaccurate translation of the word originally used; christ employed it when healing force had been taken from him and he said "virtue has gone out of me" i have called this to your attention because this truth is directly related to this seventh law. we have seen, in connection with all the healing processes, that the dense physical body is regarded esoterically as simply an aut

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ion which is so frequently circulated by the average aspirant. this whole business of occult gossip and of misinformation governs the majority of the many little occult groups. until groups are formed which consist of disciples and senior aspirants who possess self-ascertained knowledge and who are capable of correct interpretation of the occult facts, and who are also endowed with the rare group virtue of silence, we shall not have the desired externalisation of the ashrams. i would have you think on these matters and prepare yourselves for a better and sounder appreciation, plus a more adequate meeting of hierarchical requirements in your next incarnation. and now, my brothers and co-workers, i leave you to work, serve and study; by that last word, i mean reflect and think. i would comme

se competent to give. 3. a blind spot. this is one of the most frequent deterrents which confront a master as he seeks to lead his disciples along the way of service. the disciple has some one great outstanding weakness of which he is entirely oblivious and completely unaware. if told of its existence, he flatly, conscientiously and sincerely denies its presence. he violently affirms the opposite virtue or strength. yet all the time, this affirmation simply indicates the effort of his soul to build in a quality which, when adequately strong, will result in the expulsion of the deterring fault. as long as this condition exists, it is not possible for the disciple to be fully integrated into the ashram, nor is it possible to convince him that in this specific connection he is totally blind

ent but is rendered ineffective by your reaction to the outer details of physical plane living and to the reactions of those less developed than you are. is this a hard saying? study it with the detachment you have so ably developed and you will find in due time that i am correct in my diagnosis- 528- discipleship in the new age- volume ii copyright 1998 lucis trust re-apply and re-interpret this virtue of detachment and much will be revealed to you. i shall not be more explicit. my function is to indicate direction, but it is for you to understand rightly and then react. your initial interpretation given to my words may not be the right one in all cases. usually the integration of the spiritual life and of the personality proceeds as follows: 1. the astral body integrates with the physica

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and teach him above all to practise that harmlessness which is the outstanding quality of every- 13- the externalisation of the hierarchy copyright 1998 lucis trust son of god. a harmlessness that speaks no word that can damage another person, that thinks no thought which could poison or produce misunderstanding, and which does no action which could hurt the least of his brethren this is the main virtue which will enable the esoteric student to tread with safety the difficult path of development. where the emphasis is laid upon service to one's fellowmen and the trend of the life force is outward to the world, then there is freedom from danger and the aspirant can safely meditate and aspire and work. his motive is pure, and he is seeking to decentralise his personality and shift the focus

nd the christ, some stupendous appearing may be imminent and suddenly take place? may it not be possible that through the ascent of man's aspiration and spiritual desire, and through the descent of the waiting potencies, certain great changes may take place, for which all the past has been only preparatory and through which the aquarian age of brotherhood and understanding may make itself felt by virtue of these great potencies? the two full moons of may and june present to you a new opportunity to participate in the release of the planetary life from the thraldom of the forces of materialism. if you are to do your share in this work of salvage, it will necessitate certain attitudes and activities on your part which i would like briefly to touch upon, leaving you to take right and appropri

ase of the work. second. the stage of the first real externalisation upon a large and organised scale will succeed upon the above endeavours. these disciples and initiates will be the real builders of the new world, of the new civilisation; they will assume leadership in most countries and take high office in all departments of human life. this they will do by the free choice of the people and by virtue of their advanced and proven merit. by this means, gradually the hierarchy will take over the control upon the physical plane subjectively as well as objectively of the direction of human affairs. this direction will be in virtue of their known and approved capacity and will not involve the imposition of any hierarchical control or authority; it will simply signify the free recognition by f

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

nd of religion the revelation of the way of the higher evolution. this entails the bringing through of pure divine will and the relating of the spiritual hierarchy to the great council at shamballa. it will be apparent to you, therefore, that he was the first to carry through from stage to stage the complete revelation of humanity to the hierarchy and of the hierarchy to shamballa. this he did by virtue of a completely finished and constructed antahkarana, and thus he facilitated the work of all future aspirants and disciples. he made possible their unimpeded progress, as far as the opening of each stage of the planetary antahkarana is concerned. he presented the "first thread of living substance, irradiated by love, intelligently woven and energised by will" which any human being of our e

ALICE BAILEY THE LABOURS OF HERCULES

shipped the moon (the form, and mars, the god of war; they too did not understand their true function, for mary is pictured with the moon under her feet, and in her arms the one to be known as the prince of peace. the two ways as always there is a choice for good or evil before the native of a sign, depending on his status of evolution and the degree of sensitivity. virgo is called the goddess of virtue or of vice. but what is the root meaning of "vice "to render ineffective, and that for virgo is to negate the whole purpose of the sign, for it is said that "the christ is to her the purpose of existence" the root of "virtue" is the latin word vir meaning "strength "man, as in "virility. the deep meaning of vice as an ineffectiveness of the spiritual life, reminds one again of the explanati

ANATHEMA OF ZOS

uired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay-heartedly within this cess-pit? ye obtain of half-desires, bent persuasions, of threats, of promises made hideous by vituperatious righteousness! can you realize of heaven when it exists without? believing without associating ye are spurious and know not the way of virtue. there is no virtue in truth, nor truth in righteousness. law becomes of desire's necessity. corrupt is the teacher, for they who speak have only spent words to give. believe or blaspheme! do ye not speak from between your thighs? to believe or unbelieve is the question. verily, if you believe of the least-ye needs must thrive all things. ye are of all things, of all knowledge, and, be like

dge, and, be like, will you or stupidity to further self-misery! your wish? your heaven? i say your desire is women. your potential desire a brothel. ah, ye who fear suffering, who among ye has courage to assault the cloudy enemies of creeds, of the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul bego

for ye. whosoever would be with me is neither much of me nor of himself enough. zos tired, but loathing his hearers too much, he again reviled them saying: worm-ridden jackals! still would ye feast on my vomit? whosoever follows me becomes his own enemy; for in that day my exigency shall be his ruin. go labor! fulfill the disgust of becoming yourself, of discovering your beliefs, and thus acquire virtue. let your good be accidental; thus escape gratitude and it sorry vainglory, for the wrath of heaven is heavy on easy self-indulgence. in your desire to create a world, do unto others as you would-when sufficiently courageous. to cast aside, not save, i come. inexorably towards myself; to smash the law, to make havoc of the charlatans, the quacks, the swankers and brawling salvationists with

to-morrow-beyond becoming. all conceivableness procures of time and space. hence i spit on your tatterdemalion ethics, moldering proverbs, priestly inarticulations and delirious pulpit jargon. this alone i give ye as safe commandments in your pestilent schisms. better is it to go without than to borrow. finer far to take than beg. from puberty till death realize "self" in all. there is no greater virtue than good nourishment. feed from the udder, and if the milk be sour, feed on. human nature is the worst possible! once i lived among ye. from self-decency now i habitate the waste places, a willing outcast; associate of goats, cleaner far, more honest than men. within this heterogenousness of difference, reality is hard to realize; evacuation is difficult. these spiritualists are living sep

ARADIA GOSPEL OF THE WITCHES

ess. it my be as well to observe here, that among all free-thinkingphilosophers, educated parias, and literary or book-bohemians, there has ever been a mostunorthodox tendency to believe that the faults and errors of humanity are more due (if not altogetherdue) to unavoidable causes which we cannot help, as, for instance, heredity, the being born sav-ages, or poor, or in vice, or unto bigotry and virtue in excess, or unto inquisitioning that is to say,when we are so overburdened with innately born sin that all our free will cannot set us free fromit. 31 it was during the so-called dark ages, or from the downfall of the roman empire until the thirteenthcentury, that the belief that all which was worst in man owed its origin solely to the monstrous abus-es and tyranny of church and state. fo

what conjuration would berequired before going forth, to make sure that one should find for sale some rare book, or otherobject desired, at a very moderate price. therefore the invocation has been so worded as to make itapplicable to literary finds; but those who wish to buy anything whatever on equally favourableterms, have but to vary the request, retaining the introduction, in which the magic virtue consists. icannot, however, resist the conviction that this is most applicable to, and will succeed best with,researches for objects of antiquity, scholarship, and art, and it should accordingly be deeplyimpressed on the memory of every bric--brac hunter and bibliographer. it should be observed, andthat earnestly, that the prayer, far from being answered, will turn to the contrary or misfor

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ts of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brother of the first bishop of jerusalem. these canons became the knights hospitallers of a much later date. on these followed the templars, from whom the masonic knights of the temple more especially claimed derivation, though in some obscure manner they held descent from all, possibly in virtue of spiritual consanguinity postulated between the various christian chivalries of palestine. the traditional history of the grade is given at unusual length and is firstly that of the templars, from their foundation to their sudden fail, the accusations against them included; it is a moderately accurate summary, all things considered. there is presented in the second place a peculiar versio

BASIL VALENTINE TWELVE KEYS

for the spirit alone gives strength and life. the body by itself profits nothing. if you know twelve keys of basil valentine 38 of 95 how to find this spirit, you have the salt of the sages, and the incombustible oil, concerning which many things have been written before my time. although many philosophers have sought for me with eagerness, yet very few succeed at length in finding out my secret virtue. twelve keys of basil valentine 39 of 95 fifth key the quickening power of the earth produces all things that grow forth from it, and he who says that the earth has no life makes a statement which is flatly contradicted by the most ordinary facts. for what is dead cannot produce life and growth, seeing that it is devoid of the quickening spirit. this spirit is the life and soul that dwell i

olatile spirit, which is white as snow, and another volatile spirit, which is red as blood. these two spirits contain a third, and are yet but one spirit. now these are the three spirits which preserve and multiply life. therefore unite them, give them the meat and drink that nature requires, and keep them in a warm chamber until the perfect birth takes place. then you will see and experience the virtue of the gift bestowed upon you by god and nature. know, also, that hitherto my lips have not revealed this secret to any one, and that god has endowed natural substances with greater powers than most men are ready to believe. upon my mouth god has set a seal, that there might be scope for others after me to write about the wonderful things of nature, which by the foolish are looked upon as u

part of it to three parts of the best gold purged and refined with antimony, the gold being previously beaten into plates of the greatest possible thinness. put the whole into a smelting pot and subject it to the action of a gentle fire for twelve hours, then let it be melted for three days and three nights more. for without the ferment of gold no one can compose the stone or develop the tinging virtue. for the same is very subtle and penetrating if it be fermented and joined with a ferment like unto itself: then the prepared tincture has the power of entering into other bodies, and operating therein. take then one part of the prepared ferment for the tinging of a thousand parts of molten metal, and then you will learn in all faith and truth that it shall be changed into the only good and

no fleshly nature, but out of which a volatile fire is extracted, whence also this stone is made, being composed of white and red. it is a stone, and no stone; therein nature alone operates. a fountain flows from it. the fixed part submerges its father, absorbing it, body and life, until the soul is returned to it. and the volatile mother like to him, is produced in her own kingdom; and he by his virtue and power receives greater strength. the volatile mother when prepared surpasses the sun in summer. thus the father by means of vulcan was twelve keys of basil valentine 73 of 95 produced from the spirit. body, soul, and spirit exist in both, whence the whole matter proceeds. it proceeds from one, and is one matter. bind together the fixed and the volatile; they are two, and three, and yet

a perfect thing. the spirit is fermented in the gold with its own proper oil; the twelve keys of basil valentine 80 of 95 sulphur is found in abundance in the property of precious venus. this kindles the fixed blood which is sprung from it, the spirit of the salt of the sages imparts strength and firmness, though the spirit of tartar and the spirit of urine together with true vinegar, have great virtue. for the spirit of vinegar is cold, and the spirit of lime is intensely hot, and thus the two spirits are found to be of opposite natures. i do not here speak according to the customary manner of the sages. but i must not say too openly how the inner gates are to be unlocked. in bidding farewell, let me impart to you a faithful word. seek your material in a metallic substance. thence prepar

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

ul one.317 due to malicious, evil intentions, he318 regressed in his practice. he went toward the him.layas319 and in the kingdom of that king,320 the monk killed321 the men and raped the 300 which has past (tib. rdzogs ldan; skt. k.tayuga. this is the first of four eras in the indo-tibetan cosmological timeline. the three that follow are the gnyis ldan, sum ldan, rtsod ldan (ages possessing half virtue, a third virtue, and strife, respectively. 301 in li yul lcang ra smug po "khotan, the dark willow grove" 302 king of khotan. 303 he thought he would practice the dharma. 304 "good moon" 305 called glory of the dharma. 306 she was endowed with a beautiful form. 307 in order to bathe. 308 having come forth from the thick of the forest. 309 for fear of it spreading. 310 saying "a rough degene

en they will protect the accomplished royal lineage [332] this fulfillment bestows fruition. without the vow [the protectors] might slip from one s hand" speaking thus, when the master padma[sambhava] went to tame the flesh-eating demons of the southwest for both king trisong deutsen and the monk gyelwa chokyang, he instructed them and concealed these three treasure texts. samaya. rgya rgya rgya. virtue! 518 tib. sbra dun. 519 "ugly eyes" a variant name for the king of the west and of the n.gas. skt. vir.pak.a. 520 skt. kalpaka..ya. 179 the warlord s tantra tibetan text title page (299 (t-em-+1-$m-#m]+1->m-wv+-au0-*0$-0.-0bo= i$-b-9-^wv; 8v-0`o-.k part i: the warlord s tantra (300-315.2) the seven chapters of pudri marpo s heart tantra (300-312.3) chapter 1: introduction (300.1-301.6) w]"v

BLAVATSKY H P ANTHROPOGENESIS

great bounty to intercept on its passage (b. send now to thy servant the same (c (a) the "lord of wisdom" is mercury, or budha (b) the modern commentary explains the words as a reference to a well-known astronomical fact "that mercury receives seven times more[[footnote(s[[footnote continued from previous page] law of buddha" as schlagintweit believes, but real living men, some superior to men by virtue of their occult knowledge, and the protectors of buddha's law, inasmuch as they interpret his metaphysical tenets correctly, others inferior morally as being black magicians. therefore it is truly declared that gautama buddha "is said to have taught them a more philosophical religious system than to men, who were not sufficiently advanced to understand it at the time of his appearance (schl

periods, has the spiral course of cyclic law swept mankind into the lowest grade of physical evolution- the plane of gross material causation. in those early ages, astral evolution was alone in progress, and the two planes, the astral and the physical* though developing on parallel lines, had no direct point of contact with one another. it is obvious that a shadow-like ethereal man is related by virtue of his organization- if such it can be called- only to that plane from which the substance of his upadhi is derived. there are things, perhaps, that may have escaped the far-seeing- but not all-seeing- eyes of our modern naturalists; yet it is nature herself who undertakes to furnish the missing links. agnostic speculative thinkers have to choose between the version given by the secret doct

fall? of this presently. the only thing now to be noted of these is, that the chief gods and heroes of the fourth and fifth races, as of later antiquity, are the deified images of these men of the third. the days of their physiological purity, and those of their so-called fall, have equally survived in the hearts and memories of their descendants. hence, the dual nature shown in those gods, both virtue and sin being exalted to their highest degree, in the biographies composed by posterity. they were the pre-adamite and the divine races, with which even theology, in whose sight they are all "the accursed cainite races" now begins to busy itself. but the action of "spiritual progenitors" of that race has first to be disposed of. a very difficult and abstruse point has to be explained with r

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 "heavenly man* which is the great total of that host of angels, which was too pure for the creation of the inferior worlds or of the men of our globe, but which fell nevertheless into matter by virtue of that same evolution, as the second logos of the "father[[footnote(s* see the "primeval manus of humanity* the "heavenly man- please mark again the word- is "the logos" or the "son" esoterically. therefore, once that the title was applied to christ (declared god and the very god himself) christian theology had no choice. in order to support its dogma of the personal trinity it had to proc

language is unintelligible. so far, one or two european archaeologists only have been able to procure such priceless works[[vol. 2, page] 281 the seven virgin-youths "according to our ancient documents, had, owing to the beguilements of tchy-yeoo, troubled all the earth, it became full of brigands" the lord chang-ty (a king of the divine dynasty) saw that his people had lost the last vestiges of virtue. then he commanded tehong and lhy (two lower dhyan chohans) to cut away every communication between heaven and earth. since then, there was no more going up and down "going up and down" means an untrammelled communication and intercourse between the two worlds. not being in a position to give out a full and detailed history of the third and fourth races, as many isolated facts concerning th

BLAVATSKY H P COSMOGENESIS

people fully convinced of the reality of occultism, and entering a cycle of degradation, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news, and was repeatedly made known by the great adepts, from pythagoras and plato down to the neoplatonists. it was the new religion of the nazarenes that wrought a change for the worse- in the policy of centuries. moreover, there is a well-known fact, a very curious one, corroborated to the writer by a reverend gentleman attached for years to a russian embassy- namely, t

ists, the first-born of gnana (or gnosis) knowledge, wisdom or the logos- is a phantasm reflected from the absolute nirguna (parabrahm, the one reality "devoid of attributes and qualities; see upanishads; while with some vedantins mahat is a manifestation of prakriti, or matter (b) therefore, the "last vibration of the seventh eternity" was "fore-ordained- by no god in particular, but occurred in virtue of the eternal and changeless law which causes the great periods of activity and rest, called so graphically, and at the same time so poetically, the "days and nights of brahma" the expansion "from within without" of the mother, called elsewhere the "waters of space "universal matrix" etc, does not allude to an expansion from a small centre or focus, but, without reference to size or limita

eries" the word spoken by, as well as the name of, every individual largely determine his future fate. why? because "when our soul (mind) creates or evokes a thought, the representative sign of that thought is self-engraved upon the astral fluid, which is the receptacle and, so to say, the mirror of all the manifestations of being "the sign expresses the thing: the thing is the (hidden or occult) virtue of the sign "to pronounce a word is to evoke a thought, and make it present: the magnetic potency of the human speech is the commencement of every manifestation in the occult world. to utter a name is not only to define a being (an entity, but to place it under and condemn it through the emission of the word (verbum, to the influence of one or more occult potencies. things are, for every on

he first impulse which becomes in time law. but in the unmanifested universe, fohat is no more this, than eros is the later brilliant winged cupid, or love. fohat has naught to do with kosmos yet, since kosmos is not born, and the gods still sleep in the bosom of "father-mother" he is an abstract philosophical idea. he produces nothing yet by himself; he is simply that potential creative power in virtue of whose action the noumenon of all future phenomena divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative ray. when the "divine son" breaks forth, then fohat becomes the propelling force, the active power which causes the one to become two and three- on the cosmic plane of manifestation. the triple one differentiates into the many, and then fohat is tran

al world to supervise them. thus, no more than the christians did, do they adore and worship the elements and the cardinal (imaginary) points, but the "gods" that ruled these respectively. for the church there are two kinds of sidereal beings, the[[footnote(s* says the scholarly vossius, in his theol. cir. i. vii "though st. augustine has said that every visible thing in this world had an angelic virtue as an overseer near it, it is not individuals but entire species of things that must be understood, each such species having indeed its particular angel to watch it. he is at one in this with all the philosophers. for us these angels are spirits separated from the objects. whereas for the philosophers (pagan) they were gods" considering the ritual established by the roman catholic church fo

BLUE EQUINOX

k of the law, which is the foundation of our whole work, and the commentary thereon by the master through whom it was given to the world. liber lxi. a manuscript giving an account of the history of the a.a. in recent times. this history contains no mythology: it is a statement of facts susceptible of rational proof. liber cl. de lege libellum. a short explanation of the law, extolling its sublime virtue. by the master therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly the pr monstrance of a.a. 13 relation of the aspirant with his higher self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiati

on the subject. the essays of thomas henry huxley. masterpieces of philosophy, as of prose. curriculum of a.a. 23 the object of this course of reading is to familiarize the student with all that has been said by the great masters in every time and country. he should make a critical examination of them; not so much with the idea of discovering where the truth lies, for he cannot do this except by virtue of his own spiritual experience, but rather to discover the essential harmony in those varied works. he should be on his guard against partisanship with a favourite author. he should familiarize himself thoroughly with the method of mental equilibrium, endeavouring to contradict any statement soever, although it may be apparently axiomatic. the general object of this course, besides that al

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 khem. 6. therein was this virtue, that the one became the all. 7. moreover i behld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nigh

hty to bring forth all ecstasy, so absence of love is the greatest craving. whoso is balked in love sufereth indeed, but he that hath not actively that passion in his heart towards some object is weary with the ache of craving. and this state is called mystically .dryness. for this there is, as i believe, no cure but patient persistence in a rule of life. the equinox 110 but this dryness hath its virtue, in that thereby the soul is purged of those things that impreach the will: for when the drouth is altogether perfect, then it is certain that by no means can the soul be satisfied, save by the accomplishment of the great work. and this is in strong souls a stimulus to the will. it is the furnace of thirst that burneth up all dross within us. but to each act of will is a particular dryness

ear of the latter. one single experience, in duration it may be but a few seconds of terrestrial time, is sufficient to destroy the belief in the reality of our vain life on earth: but this wears gradually away if the consciousness, through shock or fear, adhere not to it, and the will strive not continually to repetition of that bliss, more beautiful and terrible than death, which it hath won by virtue of love. there be moreover many other modes of attaining the apprehension of true life, and these two following are of much value in breaking up the ice of your mortal error in the vision of your being. and of these the first is the constant contemplation of the identity of love and death, and the understanding of the dissolution of the body as an act of love done upon the body of the unive

BOOK OF BLACK SERPENT

ge and likeness, and whom he has purchased at a great price from satan's tyranny. o holy and all-mighty god who fashioned the earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bellowing; do thou speedily give heed and send thine holy and effulgent ministering angels from their stations. let them come that they might administer thine virtue, strength and wisdom unto me, in these actions, with whatever spirits i call forth. let the prince of darkness have no power over me and his servitors no power to enslave me but assist me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were

BOOK OF PLEASURE

d free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds t

fruits of action are two-fold, heaven or hell, their unity or nothingness (purgatory or indifference. in heaven there is desire for women. hell the desire intense. purgatory is expectation delayed. indifference but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both virtue and vice and becomes a kiaist. riding the shark of his desire he crosses the ocean of the dual principle and engages himself in self-love. religions are the projection of incapacity, the imaginations of fear, the veneer of superstition, that paradox is truth* while ofttimes the ornamentation of imbecility. as a virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them

bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you hav

kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name. how free it is, it has no need of sovereignty (kingdoms are their own despoilers) without lineage, who dare claim relationship? without virtue, how pleasing in its moral self-love! how mighty is it, in its assertion of "need not be-does not matter! self-love in complete perspective, serves its own invincible purpose of ecstasy. supreme bliss simulating opposition is its balance. it suffers no hurt, neither does it labour. is it not self-attracting and independent? assuredly we cannot call it balance. could we but imitate its law

for free on: www.abika.com 15 is kept free by retention in this*(5 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essentialreflecting their meaninglessness, the moment is beyond time and its virtue has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning the utmost, the neck streched- breathing deeply and spasmodically, till giddy and sensation comes in gusts, gives exhaustion and capacity for the former. gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usually happens involuntarily) and visua

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

her earth. there are innumerable myths of great heroes' gods and goddesses, descending into mother earth (remember the myth of the seax-wica goddess, given in lesson two) and triumphantly returning. within that earth-womb they invariably find great knowledge, for it is often the home of the dead who, traditionally, can see into the future and therefore know all things. therefore the initiates, by virtue of being in the womb/will learn new knowledge. this is underscored in the congo, for example, where those who have not been initiated are called vanga("the unenlightened) and those who have been initiated are the nganga("the knowing ones. after receiving this new knowledge, the initiate is reborn. if he has been swallowed by a monster, he may either be born from it or disgorged from its mou

he role was given to ahriman the darkness. the other minor devi became "devils. this concept of all-good/all-bad was picked up later in mithraism and then moved west into christianity. so from persia do we get the basic ideas for white magick and black magick. since anyone can do magick, there can be white magicians and black magicians those trying to help others and those trying to harm them. by virtue of the craft belief in retribution, of course, you cannot have a "black witch; it would be a contradiction in terms. aleister crowley defined magick as "the art or science of causing change to occur in conformity with will. in other words, making something happen that you want to happen. how; do we make these things happen? by using the "power (for want of a better word) that each of us has

were many (including high dignitaries of the christian church) who engaged in the practice of magick quite openly and unrestrained. the reason they were able to work so freely lies in the word "practice. witchcraft was a religion and hence a rival to christianity. but magick, of the ceremonial or ritual variety, was only a practice and therefore no cause for concern by the church. it was also, by virtue of its nature, a very expensive and learned practice and consequently only available to the select few. that select few consisted of a high percentage of ecclesiastics who not only had the time to devote to its pursuit but who also invariably had access to the necessary funds. bishops, archbishops, even popes were, known to practice the "art magick. gerbert the bishop, who later became pope

ardnerian coven rigidly follows the gardnerian rites. a welsh-keltic coven rigidly follows the welsh-keltic rites. a dianic coven rigidly follows the dianic rites. this all goes without saying. even an eclectic coven will generally settle into rites, from whatever sources, with which it feels comfortable and will stay with them. but the solitary is free (freer even than most eclectics, if only by virtue of having only her/himself to please) to do whatever s/he likes. to experiment, to change, to adopt and adapt. s/he can do elaborate, ceremonial rites one day and simple, plain, ingenuous rites the next. s/he can do gardnerian oriented rituals one time, welsh-keltic the next and dianic the next. there is tremendous freedom for the solitary, which i urge you to enjoy to the utmost. experimen

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

en enslaved in virginia, described a community of slaves that hired the services of a conjurer to prevent their deportation and removal to a plantation in the deep south. the conjurer's powers, they believed, obstructed the slaveowners f attempts to separate them, for at the last minute the scheduled relocation was aborted. the assurance that these individuals supplied to persons who accepted the virtue of supernatural actions was often indispensable. such defenses against the psychological and physical assaults of slavery were essential for many african americans, who endured a system in which their humanity was devalued and their collective efforts at selfdetermination were constantly hindered.[8] while conjure possessed multiple uses, its most salient functional\ 16\ value for blacks ha

of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that she was guided by jesus and "de spirit er de lawd" in his research on conjure and folk beliefs in the late nineteenth and early twentieth centuries, the southern-born sociologist newbell niles puckett noted the virtue and conscientiousness that distinguished many of the supernatural practitioners that he came across. far from projecting irreverence, puckett noted that many conjurers believed that they should embody the qualities of piety, devotion, and holiness that were expected of a faithful christian. similar ideas of piety and moral behavior were reflected in more recent accounts, as noted by the ant

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

m. after this, we were again brought into the hall, where, having sat down, we were admonished quickly to think what we each one would wish. but the king and his party retired into a little closet, there to give audience to our wishes. now each man was called in separately, so that i cannot speak of any man s own wish. i thought nothing could be more praiseworthy than to demonstrate some laudable virtue in honour of my order, and found too that none at present could be better, and cost me more trouble, than gratitude. wherefore in spite of the fact that i might well have wished something more dear and agreeable to myself, i vanquished myself, and concluded, even at my own peril, to free the porter, my benefactor. so as i was now called in, i was first of all asked whether, having read the

COLLIER IRENE CHINESE MYTHOLOGY

on of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise was the sacred animal of the north-winter, a hibernal animal capable of seemingly occult death and rebirth, while the milfoil was regarded as a sacred plant bearing three hundred stems every thousand years and connected with the virtue of roundness or perfection.5 the i ching, or the book of changes has sixty-four possible combinations of trigrams. the book lists the meaning of each combination, which the individual must interpret in order to decide what to do. professor chen explains the role of man: according to the book of changes man is in a position to intervene in the course of events considerably beyond his own sph

COSIMANO CHARLES ELEMENTARY PSIONICS

re taken out of the system, the circuit recycles back signal back to the witness. now at this point i hear this peculiar grinding noise coming from the region of your head which indicates that you are thinking. good for you! if more people did that the world would be a much better place and think of all the politicians who would be forced to earn an honest living. but you are wondering if you, by virtue of working the stick pad and thus making yourself part of the system, will pick up something from uncle eustace and start twitching yourself, to the great and lasting chagrin of all around you. the answer to that is no, or least you are highly unlikely to have that happen. there is only one real disadvantage to radionics and that is that it tends to take time and a certain amount of exposur

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

sense. they died to satisfy the elite agenda for global domination and, on a higher level, to deepen the control of the prison warders on the fourth dimension. of course, if those soldiers on both sides had known that, there would have been no war. instead, they were presented with a story that the nazis were a uniquely evil creation that had to be stopped by the forces of goodness, freedom, and virtue. again, another black and white fantasy. the nazi philosophy was unspeakable, but it was also the philosophy of those who controlled the allies. the same forces funded and manipulated both of them. at the end of world war ii, the united states was the most powerful country on earth. it had bankrolled the war and, through the lend-lease system of supplying armaments on the basis of 'have now

een tested in a complex modern economy that has shown itself remotely comparable in scope or effectiveness. 2 political. the permanent possibility of war is the foundation for stable government; it supplies the basis for general acceptance of political authority. it has enabled societies to maintain necessary class distinctions, and it has ensured the subordination of the citizen to the state, by virtue of the residue war powers inherent in the concept of nationhood. no modern political ruling group has successfully controlled its constituency after failing to sustain the continuing credibility of an external threat of war. 3 sociological. war, through the medium of military institutions, has uniquely served societies, throughout the course of known history, as an indispensable controller

DAVID ICKE THE BIGGEST SECRET

ee, ivory white etc, the familiar featuresof the watcher-human offspring. these descriptionsabound for the royal lines of iran and the near east, as dotheir comparison with trees because of their great height.it seems from their texts that you required thenefilim-watcher physical characteristics to qualify to be king. this, no doubt, is the originof the divine right of ki;gs, the right to rule by virtue of your family bloodline, a systemwhich continued when these lines expanded into europe. even the british title of sir,conferred by the queen on her selected subjects, comes from an ancient snake-goddess(reptilian) called sir, which relates to the anunnaki goddess, ninlil or ninkharsag, in thesumerian tablets. her husband, enlil, was called the splendid serpent of the shining eyes.his broth

bauer at berlin university and this bauer was the only bible scholaron record who openly wrote that the new testament was a synthesis of ideas betweenseneca and josephus (piso).10 he said that jesus was the creation of the writer ofmarks gospel.11 yet more evidence that the bloodlines of the brotherhood have knownthe truth all along.the rothschilds were involved in the tugenbund league (also the virtue league)which was formed in 1786 as a sex society. its members, and their wives anddaughters, would meet at the home of a woman called henrietta herz and take part insexual activity and rituals. among them were two daughters of moses mendelssohn, arothschild agent behind the manipulation of the french revolution; the marquis demirabeau, the freemason also intimately involved in the revolutio

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ing "the soul" and implies the mind or mental process, and "metry" meaning "measure, thus literally psychometry means "measure of the soul" 2) the psionic discipline of "object reading" the faculty of gaining knowledge about an object, or about any matter associated with it, by handling the object and reading the psychic (q.v) impressions from the object itself. pyramid power: the supposed occult virtue concentrated inside pyramidal structures by their triangular planes. it was believed by some to heal the body, restore vigor, sharpen razor blades, and effect other wonders. a variation on the idea of the cone of power of witchcraft (q.v- q- quarter days: the solstices (q.v) and equinoxes (q.v, which fall at quarter intervals around the wheel of the year- r- raphiel: pronounced "rah-fay-ehl

DION FORTUNE CEREMONIAL MAGIC UNVEILED

r they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them. all these formulae have unwritten astral workings attached to them; if they are used in ignorance by the uninitiated, and without the astral workings, the magnetism which has been worked up in the symbols is given off and not replaced; but when they are used by the trained occultist, who performs the astral workings with power, more magnetism is worked up than is given off

DION FORTUNE MYSTICAL QABALA

n which the mind ranges endlessly, symbol leading on to symbol in an unbroken chain of associations; symbol confirming symbol as the many-branching threads gather themselves together into a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form

that sephirah and which represents it. 20. the third aspect under which we consider the sephiroth is the magical aspect and is essentially practical. to arrive at this, we think of what may be experienced under the presidency of these different aspects of deity-manifestation, and what powers may be wielded by the magician when he has mastered their lessons. 21. each sephirah has assigned to it a virtue, which repre nts its ideal aspect, the gift which it brings to evolution; and a vice which is the result of the overplus of its qualities. for instance, geburah, mars, has for its virtues energy and courage, and for its vices cruelty and destructiveness. the student of astrology will at once recognise that the virtues and vices attributed to the various sephiroth are derived from the charac

ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm: the cranium. the sah. yechidah. the divine spark. the thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentac

know that the mould had been broken too soon for him, and he must return to the discipline of form until its lesson has been learnt and his consciousness has attained a coherent and cohesive organisation that not even nirvana can disrupt. let him hew wood and carry water in the service of the temple if he will, but let him not profane its holy place with his pathologies and immaturities. 29. the virtue assigned to kether is that of attainment, the completion of the great work, to use a term borrowed from the alchemists. without completion there can be no attainment, and without attainment no completion. good intentions weigh light in the scale of cosmic justice; it is by our completed work that we are known. true, we have all eternity in which to complete it, but complete it we must, even

unity, equalling it. it is exalted above every head, and is named by qabalists the second glory. titles given to chokmah: power of yetzirah. ah. abba. the supernal father. tetragrammaton. yod of tetragrammaton. god-name: jehovah. archangel: ratziel. mystical qabala page 82 order of angels: auphanim, wheels. mundane chakra: mazloth, the zodiac. spiritual experience: the vision of god face to face. virtue: devotion. vice: correspondence in microcosm: the left side of the face. symbols: the lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. the tower. the uplifted rod of power. the straight line. tarot cards: the four twos. two of wands: dominion. two of cups: love. two of swords: peace restored. two of pentacles: harmonious change. colour in aziluth:

DION FORTUNE PSYCHIC SELF DEFENSE

es of choice, will-power and judgment. mine always begin with a curtain of the symbolic colour through whose folds i pass. no sooner was i through the curtain on this occasion than i saw my enemy waiting for me, or, if another terminology is preferred, i began to dream about her. she appeared to me in the full robes of her grade, which were very magnificent,and barred my entry, telling me that by virtue of her authority she forbade me to make use of these astral pathways. i replied that i did not admit her right to close the astral paths to me because she was person ally offended, and that i appealed to the inner chiefs, to whom both she and i were responsible. then ensued a battle of wills in which i experienced the sensation of being whirled through the air and falling from a great heigh

t into the sea" and it would be done. it is this sense of spiritual exaltation and power which tells him that the work has been successfully accomplished. it is, however, advisable to repeat the meditation at intervals for two or three days in case another thought-form is formulated and sent after the first. as for the sender of the thought-form, when the absorption takes place he will feel that "virtue has gone out of him" and may even be reduced temporarily to a state of semi- collapse. he will soon revive, however, but with his power for evil of this particular type considerably reduced for some time to come; 91 of 103 and if he have the possibility of reform in his nature, it may even be that he himself will be permanently freed from this type of evil. the great advantage of this metho

DONALDTYSON CORONZON

g, which is visited with a few, and dwelleth alone as though she were a widow. this enormously important quotation deserves a brief examination in general, before referring to its significance for coronzon. gabriel declares that the early biblical description of man and his expulsion from the garden in the land of eden is essentially correct. in the beginning man was free of sin- innocent- and by virtue of this innocence was able to converse not only with the angels of god, but with god directly. he knew all creatures and things in the garden and was able to name them accurately because he spoke in the language of the angels themselves, and this language contains no error. coronzon envied man's happiness and perceived that man's "lesser part" was weak and imperfect- by this, humanity's ten

ster. how we regard coronzon thus depends on how we regard the serpent of genesis. if we are good, unquestioning christians and jews, we will look upon this serpent as the persecutor of mankind, the view we have been commanded to accept in scripture and by the leaders of religion. but if we are hermetics or gnostics, or even more open-minded kabbalists, we may suspect that the gnostic opinion has virtue, and that the serpent initiated the reformation and salvation of mankind that will ultimately result in the ascent of humanity to the status of gods (the elohim, a status that the jealous god of the old testament concealed from mankind at our time of origin. once we understand that the enochian angels viewed coronzon as equivalent to lucifer or satan, we can learn something about the nature

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

d. maspero, t. v, p. 58) 2 the arguments brought forward here in proof of the great antiquity of a religious system in egypt are supplemented in a remarkable manner by the inscriptions found in the mastaba of seker-kha-baiu at sakkara. here we have a man who, like shera, was a "royal relative" and a priest, but who, unlike him, exercised some of the highest functions of the egyptian priesthood in virtue of his title xerp hem (on the] see max m ller, recueil de travaux, t. ix, p. 166; brugsch, aegyptologie, p. 218; and maspero, un manuel de hi rarchie gyptienne, p. 9) among the offerings named in the tomb are the substances# and# which are also mentioned on the stele of shera of the iind dynasty, and in the texts of the vith dynasty. but the tomb of seker-kha-baiu is different from any othe

cription of this king; see maspero, recueil, t. iv, p. 66] p. xcv it is not until the so-called hyksos have been expelled from egypt by the theban kings of the xviith dynasty that amen, whom the latter had chosen as their great god, and whose worship they had declined to renounce at the bidding of the hyksos king apepi,[l] was acknowledged as the national god of southern egypt at least. having by virtue of being the god of the conquerors obtained the position of head of the company of egyptian gods, he received the attributes of the most ancient gods, and little by little he absorbed the epithets of them all. thus amen became amen-ra, and the glory of the old gods of annu, or heliopolis, was centred in him who was originally an obscure local god. the worship of amen in egypt was furthered

od/ebod09.htm (4 of 19 [8/10/2001 11:23:58 am] depicted in human form, sometimes with a crown upon his head and sceptre i in his right hand; and sometimes he has upon his head a goose,[4] which bird was sacred to him. in many places he is called the "great cackler" and he was supposed to have laid the egg from which the world sprang. already in the pyramid texts he has become a god of the dead by virtue of representing the earth wherein the deceased was laid [1. see lanzone, op. cit, tav. 385. 2. see lanzone, op. cit, tav. 395. 3. recueil de travaux, t. v, p. 10 (l. 61. 4 see lanzone op. cit. tav 346] p. cxiii ausar or osiris, the sixth member of the company of the gods of annu, was the son of seb and nut, and the husband of his sister isis, the father of "horus, the son of isis" and the b

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

this holy water. winged bull labor or return to earth; if thou art not willing that i prick thee with this sword. chained eagle, obey this sign, or withdraw before this breath. moving serpent, crawl at my feet, or be tormented by this sacred fire and be dissipated with the perfumes i burn therein. let the water return to water! let a fire burn! let air circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indic

face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout fo

ELLIS LOW TWELVE 1907

i. became of age he joined the order, while henry vii. was the grand master in england. the origin of operative masonry is traced back by many to the old roman empire, the pharaohs, the temple of solomon, even to the tower of babel and to the ark of noah. speculative free masonry originated in england and dates from the seventeenth century. its foundation lies in the "practice of moral and social virtue" its characteristic feature being charity in the broadest sense, brotherly love, relief and truth. it is because of this foundation, so closely approaching that which is divine, that the growth, prosperity and permanence of the noble institution is due. it has withstood every shock and will continue its beneficent sway to the end of time. introduction v charles ii. and william iii. were mas

EMPERORS NEW RELIGION CHURCH OF SATAN

lasting impact on human society. as we look through the landscape of what is currently offered, we see that dr. lavey s vision has had broad cultural effect, as the amount of freedom for personal pleasure has abundantly increased on all levels of social strata [26] anton lavey s family is also seen as something special. his wives and daughters automatically received titles as high priestesses by virtue of their family relation to him. again this illustrates how blood is more important than both ideological issues and the meritocracy that the church of satan s pentagonal revisionism (see page 17) demands. anton lavey plays a key role on another term as well. religious groups enjoy references to authority. older, well established religions refer to figure 2. the church of satan s followers

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

hide from all human beings, and live on the roots and berries of the forest. one european writer observed of the tribal medicine man [they] are priest doctors, like those of the ancient germans. they have a profound knowledge of herbs, and also of human nature, for they always monopolise the real power in the state. but it is very doubtful whether they possess any secrets save that of extracting virtue and poison from plants. during the first trip which i made into the bush i sent for one of these doctors. at that time i was staying among the shekani, who are celebrated for their fetish [image. he came attended by half-a-dozen disciples. he was a tall man dressed in white, with a girdle of leopard s skin, from which hung an iron bell, of the same shape as our sheep bells. he had two chalk

ir external character the diseases for which nature intended them as remedies. thus the euphrasia, or eyebright, was supposed to be good for the eyes because it contains a black pupillike spot, while the blood-stone was employed for stopping the flow of blood from a wound. when prehistoric implements, such as arrowheads, were found, they were thought by the peasants of the locality to be of great virtue as amulets. some light is cast on this custom by the fact that stone arrowheads were in use among medieval encyclopedia of occultism& parapsychology. 5th ed. amulets 45 british witches. but in most countries they were thought to descend from the sky and were therefore kept to preserve people and cattle from lightning. certain roots, which have the shape of snakes, were kept by malays to pro

e demon, the bearer of ill news. in ancient times he was worshiped at sepharvaun, a town of the assyrians. he always revealed himself in the figure of a quail. his name, it is said, signified a good king, and some authorities declare that this demon was the moon, as andramelech is the sun. anancithidus the sixteenth-century physician camillus leonardus described this as a necromantic stone, whose virtue is to call up evil spirits and ghosts. ananda ashram founded to promote the teachings of dr. rammurti s. mishra, the ashram presented yoga in a modern context. mishra was born in india in a brahmin family and studied traditional yoga teachings along with his professional vocation as endocrinologist, neurosurgeon, and psychiatrist, practicing in india, canada, and the united states. he is th

n.p, 1874. hazard, t. r. eleven days in moravia. n.p, n.d. sargent, epes. proof palpable of immortality. n.p, 1875. truesdell, john w. the bottom facts concerning the science of spiritualism. 1883. reprint, new york, 1884. androdamas according to ancient belief, the androdamas is a stone resembling the diamond, said to be found in the sands of the red sea, in squares or dies. its name denotes the virtue belonging to it, namely, to restrain anger, mitigate lunacy, and lessen the gravity of the body. android a man made by other means than the natural mode of reproduction. the automaton attributed to albertus magnus, which st. thomas destroyed with his stick because its answers to his questions puzzled him, was such an android. some have attempted to humanize a root called the mandrake, which

st to zachariah and the coming birth of jesus to the virgin mary (luke 1:11.38. developing notions about angels in the intertestimental period (the centuries just prior to the christian era) as the jewish notion of angelic orders developed, michael and gabriel were named as two of the seven archangels. the alleged prophecy of enoch states, michael, one of the holy angels who, presiding over human virtue, commands the nations. the same volume notes that raphael, presides over the spirits of men. and other angels who will become integral to western angelic and magical lore appear: uriel, who angel of north america encyclopedia of occultism& parapsychology. 5th ed. 52 reigns over clamor and terror; and gabriel, who reigns over paradise, and over the cherubims. as the roman catholic mass evolv

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ing, occult systems, visionary art, and the possibilities of extraterrestrial communication. address: magical blend, p.o. box 600, chico, ca 95927-0600. website: http/ www.magicalblend.com. sources: magical blend magazine. http//www.magicalblend.com. march 23, 2000. magical diagrams these are geometrical designs representing the mysteries of deity and creation, therefore supposed to be of special virtue in rites of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various us

mysteries and secrets of magic. london, 1927. reprint, new york: causeway books, 1974. waite, arthur edward. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. woodroffe, sir john. sakti and sakta. madras, india: ganesh, 1918. magical numbers certain numbers and their combinations were traditionally held to be of magical power, by virtue of their representation of divine and creative mysteries. the doctrines of pythagoras (see greece) furnished the basis for much of this belief. according to his theory, numbers contained the elements of all things, of the natural and spiritual worlds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be

square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent instrument and agency in the elementary world, the philosophers stone; one chief member in the

e convinced that gargantua and pantagruel cured more black humours, more tendencies to madness, more atrabilious whims, at that epoch of religious animosities and civil wars, than the whole faculty of medicine could boast. occult medicine is essentially sympathetic. reciprocal affection, or at least real good will, must exist between doctor and patient. syrups and juleps have very little inherent virtue; they are what they become through the mutual opinion of operator and subject; hence homeopathic medicine dispenses with them and no serious inconvenience follows. oil and wine, combined with salt or camphor, are sufficient for the healing of all wounds, and for all external frictions or soothing applications. oil and wine are the chief medicaments of the gospel tradition. they formed the b

pt in his epistle to the faithful of the whole world. is any man sick among you, he writes, let him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the lord. this divine therapeutic science was lost gradually, and extreme unction came to be regarded as a religious formality, as necessary preparation for death. at the same time, the thaumaturgic virtue of consecrated oil could not be effaced altogether from remembrance by the traditional doctrine, and it is perpet- encyclopedia of occultism& parapsychology. 5th ed. medicine, occult 1007 uated in the passage of the catechism which refers to extreme unction. faith and charity were the most signal healing powers among the early christians. the source of most diseases is in moral disorders; w

FAUST

whom i love, be welcome here from near and far. ye meet beneath a favouring star; fortune is written for us there above. yet wherefore in these days, oh, say, when all our cares we d thrust away and wear the mummer s mask in play and gaiety alone enjoy, why should we let state councils us annoy? but since the task seems one we may not shun, all is arranged, so be it done. chancellor. the highest virtue like an aureole circles the emperor s head; alone and sole, he validly can exercise it: tis justice- all men love and prize it; tis what all wish, scarce do without, and ask; to grant it to his people is his task. but ah! what good to mortal mind is sense, what good to hearts is kindness, hands benevolence, when through the state a fever runs and revels, and evil hatches more and more of ev

y work to do. open the parchment-sheets, collect life-elements as the recipes direct, with caution fitting each to other. ponder the what- to solve the how still harder try, while through a little piece of world i wander to find the dot to put upon the i. accomplished then will the great purpose be. striving earns high requital: wealth, honour and fame, long life and perfect health, knowledge and virtue too- well, possibly. farewell! wagner [sorrowfully] farewell! my heart is wrung with pain. i fear that i will see you never again. mephistopheles now to peneus, quick, descend! sir coz shall not be meanly rated. to the spectators. it s true, at last we all depend on creatures we ourselves created. classical walpurgis night pharsalian fields darkness. erichtho to this night s awful festival

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

k, 1968. 36 torah b reshith 25:1-6. in the rabbinical tradition, there is a contrary idea that keturah was actually hajar. this teaching is based on an exegesis of the name keturah( attached, which professes that when hajar was sent away by abraham at sarah s insistence, she strayed after the idols of her ancestors. but, in time, she renounced the idol worship and re-attached herself to a life of virtue. 37 woodroffe, sir john. mahanirvana tantra (the great liberation, ganesh, madras, 1953. woodroffe, sir john. the serpent power (satchakracidrupini and padukapanchakra, ganesh, madras, 1958. the vedas are sacred hindu scriptures. it is said that brahma (the creative aspect of vast face as brahman) sang a veda and thereby created the solar system. the sanatana dharma is the sacred tradition

FOCUS OF LIFE

efer. the seer, the instrument of seeing, or the seen. conscious desire is the negation of possession: the procrastination of reality. make thy desire subconscious; the organic is creative impluse to will. beware of thy desire. let it be something that implies nothing but itself. there are no differences-only degrees of sensation. provoke consciousness in touch, ecstasy in vision. let thy highest virtue be "insatiety of desire, brave self-indulgence and primeval sexualism" realization is not by the mere utterance of the words 'i am i' nor by self-abuse, but by the living act. if the desire for realization exists in thee, sensouous objects will continually provide conveniences. realization of this self, which is all pleasure at will, is by consciousness of one thing in belief. to be the sam

rism ii "morals of shadow, wherein the arcana of zos has no commandments" zos speaks of ikkah: leaving aside all unreal dreams, consider this world as insincere disbelief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy suppressed self. is it not the new thing desired? no man shall follow me. i am not thy preservation. thou art the way. assuredly, thy virtue is to be equally different. thy complaint is the calamity: the hypocrite is always at prayer. dost thou suffer? thou shalt again suffer, till thine i does not fear its body. rather seek and increase by thy temptations, it is but the way to intelligence. transgression is wiser than prayer: make this thy obsession. thank only thyself and be silent. the coward's way is religion. there is no fe

urageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experience: seduce thyself to pleasure. there is only one sin-suffering. there is only on virtue-the will to self-pleasure. the greatest- the greatest non-morally. the origin of morality is obedience to the earliest form of government. in youth, all things have to obey their parents. o, my aged ikkah, loose this the navel cord, that my youth may pass! the most important outcome of human effort is that we learn to become righteous thieves: to possess more easily of others for self-advan

onymy! o thou who art neither the vigorous kiss of my twin sexes nor its writhings of hatred and black shame. nothing is discovered of thee until i invented it: from the ceaseless resurrection of earlier deliberations. o thou syzygy of my i and self! thou becomest volatile to whatsoever is sensed. art thou the hidden wish for madness and hysteric love? o thou "untamed" within, thou shall not lose virtue-for thee i will not domesticate while generating. o idiocy! where is that path where i may wander naked in frenzy, a trespasser against all things reasonable? o time! saith good and evil 'come, come! ego, i come "laughing aloud, zos answered. knowledge alone is transitory, the illusion subsequent to 'i desire all things' eternal, without beginning is self; without end am i; there is no othe

sting? for i am all sex. what i am not is moral thought, simulating and separating. imagined through forgetfulness, born asleep, whose very essence is vague, how can this world with such vapid antecedents, be anything but unthinkable! what man prohibits and then commits will certainly cause suffering, because he has willed double. born of complex desire, results of actions are dual: multitudinous virtue and vice. creation is causee through this formula of reaction and is a servile believing-all this universe has come out of it. when by that unprohibiting self-love all this cosmos is certainly familiar and pleasured, it should be practised with labour. but who is honest enough to believe this without relapse? having renounced both good and evil conveniently, one should engage in spasmodic m

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ull of sensus and spiritus who can accomplish many things, foretelling the future, giving ills to men and curing them.2 (i attach here a later passage on the man-made gods) what we have said about man is already marvellous, but most marvellous of all is that he has been able to discover the nature of the gods and to reproduce it. our first ancestors invented the art of making gods. they mingled a virtue, drawn from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in

terial nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling amongst men. that is how man makes gods.3 hermes adds as examples of

thers on which plants go with the signs and the planets3; a book of hermes trismegistus to asclepius on the occult virtues of animals4; a treatise on astrological medicine dedicated by hermes to ammon the egyptian which describes how to treat illnesses caused by bad stellar influences by building up links with the methods of sympathetic magic and talismans to draw down, either an increase of good virtue from the star which has been causing the trouble or bringing in influences from another star.5 the name of hermes trismegistus seems to have been particularly strongly connected with the lists of images of the decans. the' c.h, iii, pp. 34,36 (stobaeus excerpt, vi. in the notes to this passage (ibid, p. l, festugiere explains the children or sons of the decans as demons. cf. also revelation

which he ordered to be placed a light-house rotunda) the colour of which changed every day until the seventh day after which it returned to the first colour, and so the city was illuminated with these colours. near the city there was abundance of waters in which dwelt many kinds of fish. around the circumference of the city he placed engraved images and ordered them in such a manner that by their virtue the inhabitants were made virtuous and withdrawn from all wickedness and harm. the name of the city was adocentyn' passed through the vivid imagination of the arab of harran, we seem to have here something which reminds us of the hieratic 1 picatrix, lib. iv, cap. 3 (sloane 1305, f. ill recto. in the arabic original, the name of the city is "al-asmunain; see the german translation of the ar

han moses. but the pious admirer of those two "divine" books by the most ancient hermes the pimander and the asclepius might surely have been much struck, by this vivid description of a city in which, as in plato's ideal republic, the wise philosopher is the ruler, and rules most forcibly by means of the priestly egyptian magic such as is described in the asclepius. the city of adocentyn in which virtue is enforced on the inhabitants by magic helps also to explain why, when the magical egyptian religion decayed, manners and morals went to rack and ruin, as is so movingly described in the lament. and in the prophecy in the asclepius, after the lament, of the eventual restoration of the egyptian religion, it is said: the gods who exercise their dominion over the earth will be restored one da

FRATER ELIJAH ANGELS OF CHAOS

ego. through her we come to understanding of the nature of consciousness and the fall of man. her cup can be poison because if the ego has a shred of itself, this can think itself real and we actually transmute false to false poison to poison. the magicians consciousness being thrown back into non-awareness allows the angel to guide ones actions (although guide is an inexact word. it is when this virtue of understanding is gained by the will, that she becomes succubus (the cup. it was then during this course that i made her swear unto me. an enrapt state pulsing too and from, she swore unto her master and servant. she understands all of this, but as is true to her urgence, she attempts to draw the magician into her inferno she is a transmutor. upon the awakening of the great prophet, when

FREEMASON BLUEBOOK

es of this life. so influence our hearts and minds that we may faithfully practice out of the lodge the great moral duties which are inculcated in it; and with reverence study and obey the laws which thou hast given us in thy holy word; and to thee shall be all the praise. amen. response. so mote it be. charge at closing a lodge brethren: we are about to quit this sacred retreat of friendship and virtue, to mix again with the world. amidst its concerns and employments forget not the duties which you have heard so frequendy inculcated and so forcibly recommended in this lodge. be diligent, prudent, temperate, discreet. remember that around this altar you have promised to befriend and relieve every brother who shall need your assistance. you have promised, in the most friendly manner to remi

er. every human being has a claim upon your good offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be ye all of one mind; live in peace; and may the god of love and peace delight to dwell with and bless you. benediction may the blessing of heaven rest upon us, and all regular masons! may brotherly love prevail, and every moral and social virtue cement us! amen. response.so mote it be. form for minutes stated communication of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [give the name of each officer, designating those temporarily filling any chair by the word" as "between the name and the office) members present maine masonic text book file//c /grand lodge/b

this, our friend, who is now to become our brother, devote his life to thy service, and consider a right the true principles of his engagements. may he be endowed with wisdom to direct him in all his ways; strength to support him in all his difficulties; and beauty to adorn his moral conduct. and may we each and all walk within compass, and square our actions by the dictates of of conscience and virtue. may we appreciate and follow the examples of the wise and good, and be ever obedient to the precepts of thy holy word. amen response. so mote it be iii. almighty and everlasting god, in whom alone is our trust, and who, in thy holy word, hast brought life and immortality to light, defend this thy servant with thy heavenly grace, that he may continue thine forever. strengthen him with the s

ticularly on masons, who profess to be linked together by an indissoluble chain of sincere affection. to soothe the unhappy, sympathize with their misfortunes, compassionate their miseries, and restore peace to their troubled minds, is the grand aim we have in view. on this basis we form our friendships and establish our connections. truth. truth is a divine attribute, and the foundation of every virtue. to be good and true is the first lesson we are taught in masonry. on this theme we contemplate, and by its dictates endeavor to regulate our conduct. hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain dealing distinguish us, and the heart and tongue join in promoting each other's welfare and rejoicing in each other's prosperity* cardin

ty and plain dealing distinguish us, and the heart and tongue join in promoting each other's welfare and rejoicing in each other's prosperity* cardinal virtues. the four cardinal virtues are temperence, fortitude, prudence and justice temperence is that due restraint upon our affections and passions, which renders the body tame and governable, and frees the mind from the allurements of vice. this virtue should be the constant practice of every mason, as he is thereby taught to avoid excess, or the conlracting of any licentious or vicious habit, the indulgence in which might lead him to disclose some of those valuable secrets which he has promised to conceal and never reveal, and which would consequendy subject him to the contempt and detestation ofall good masons* fortitude is that noble a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

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 lesser vessels were successfully cast by hiram, as recorded in the bible. but there is an important distinction between the vessel and the molten sea which it was designed by hiram to contain, and until that had been successfully poured, the vessel was without virtue, so far as purifying properties were concerned; until then it could no more cleanse the sin-stained soul than could a dry basin be utilized to cleanse the body. nor could solomon speak the word, the formula for this wonderful work. none but hiram knew it. this work was to be his masterpiece, and if he succeeded, his art would have lifted him above the human, and made him divine like the elo

FULLER J F C SECRET WISDOM OF THE QABALAH

day declare that the universe is composed of minute indivisible and indestructible atoms of matter, we can expect no appeal from. the scientific mind; because the conception of the universe has changed and the man of science is thinking in terms of electrical waves or waves of light. nevertheless, these waves are just as much symbols as atoms are, and in themselves they explain nothing; yet their virtue lies in that they fit better into the present order of scientific thought; that is- symbolically they are not out of place. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in

to do likewise with his spiritual drug. worse still, he turns his patients mad and the world becomes a raving hell. this higher wisdom is a forward impulse of the three-dimensional wisdom, which is a compound of good and evil- the opposite or complementary forces. it is a forward impulse of the will, but with this difference: that whilst in the three-dimensional world a man normally makes use of virtue to enhance virtue and of vice to enhance vice- that is things built upwards- an individual who has experienced the four-dimensional vision, on his re-entering three-dimensional consciousness, sees things upside down. consequently it happens that, unless his intellect has, as in a telescope, been provided with a lens which will reverse the object, he will affirm with all the frenzy of religi

lens which will reverse the object, he will affirm with all the frenzy of religious faith that the world is standing upon its head. as he knows (three-dimensionally) that the world should stand on its feet, and as he believes (four-dimensionally) that this reversion is necessary to salvation, he will in actual fact turn the world upside down in order to attain his end. to him in his higher wisdom virtue and vice are equivalents, for both are illusions when compared to reality; therefore, according to his nature, he desires to establish reality in the three-dimensional world, and if by nature he is vicious he will attempt to transmute good into evil, and, if virtuous, evil into good. in both cases he will be attempting the impossible. should he, however, have equilibrated the good and evil

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

ay. although a copy of it was formerly in the british museum, care was taken by the trustees to keep it out of the catalogues. the tree and serpent, according to ferguson, are symbolized in all religious systems which the world has ever known. the two together are typical of the processes of reproduction or generation. they also symbolize good and evil and the cause which underlies the decline of virtue. among the numberless fruits which from time to time have been regarded as divine emblems, the principal are perhaps the fig, the pomegranate, the mandrake, the almond, and the olive. the peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female, had, in process of time, come to be objects of wo

or, in other words, before the monied and aristocratic classes had drawn to themselves all the powers which had formerly belonged to the people [67] see the evolution of woman, p. 238. we must bear in mind the fact that under these earlier democratical institutions, the term "people" included not only men but women, and as the grand chief, the local rulers, and the judges held their positions by virtue of their descent from, or relationship to, some real or traditional leader of the gens, who during all the earlier ages was a woman, we may believe that the power of women to depose their political leaders so soon as their conduct became obnoxious to them was absolute and unquestioned. doubtless, as we have seen, the government of oman has undergone a considerable degree of modification sin

he globe, it would seem that, prior to the so- called flood in the time of noah, man, as a creator, had not to any extent been worshipped, but, on the contrary, that the great universal dual principle which pervades nature and which is back of matter and force, for instance tien among the chinese, iav among the hebrews, and aum among the hindoos, had been the deity adored; but with the decline of virtue and knowledge, this god was gradually abandoned for a lesser one, a deity better suited to the comprehension of "fallen" man. in the elohistic narrative of creation which appears in the first chapter of genesis, a dual or triune god, female and male, says, let us make man in our own image, and accordingly a male and a female are created. in the jehovistic account, however, in the second cha

s of antiquity. at carthage, there were celebrated the phiditia, religious solemnities similar to those already described in greece. during the two or three days upon which these festivals were celebrated, public feasts were prepared at which the youth were instructed by their elders in the state concerning the principles which were to govern their conduct in after life; truth, inward purity, and virtue being set forth as essentials to true manhood. in later times, after these festivals had found their way to rome, they gradually succumbed to the immorality which prevailed, and at last, when their former exalted significance had been forgotten, they were finally sunk into "the licentiousness of enjoyment, and the innocence of mirth was superseded by the uproar of riot and vice! such were t

mischief of their own lips cover them "let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again"[109 "happy shall he be that taketh and dasheth thy little ones against the stones"[110 [109] psalms cxl [110] ibid, cxxxvii. no one i think can read the avestas without being impressed by the prominence there given to the subjects of temperance and virtue. in their efforts to purify religion, and in the attempts to return to their more ancient faith, the disciples of zoroaster, as early as eight hundred years before christ, had adopted a highly spiritualized conception of the deity. they had taught in various portions of asia minor the doctrine of one god, a dual entity by means of which all things were created. they taught also the doctrine

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

sesofsleep(1906)witha cryptic prefatory note:the initial design of this mystery play is referable to a friend and fellow-worker in the mysteries, who, for the present, remains anonymous.thecollaboration also embraces a portionofthe text,butoutside the archaic touch which is occasionally common to each, it is. thoughtthat therespectiveshares will be readily allocated to their proper writers in the virtue of a certain distinction of style (p. 140__frateravallauniusand'theroadof the'friend andfellow-worker' was,ofcourse, machen who, in addition to the interpolated drinking-songs, provided the detailed stage directions that would have defeated waite.healso tried to persuade frank benson to produce the play, as he told waite in a letter:also find herewith a brief acknowledgment from benson. i s

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

onvic255 tion that england in general and the golden dawn in particularwereunder occult attack by the jesuits. he was also among the first to enter the secondorderand it was in viewofthis seniority that he became achiefof the order, together with waite and blackden, at the timeofthe schism in1903.william alexander ayton, when in the guise of frater virtute orta occident rarius (those that rise by virtue rarely fall, was fascinated by enochian magic andevocations-in1908 he trans255 latedthomassmith's latinlifeofjohndee-butalways sought to relate them to alchemy, which he pursued to the end, first at chacombe in northamptonshire, then at east grinstead and finallyat saffron walden, to where he had retired.hetranscribed large numbers of alchemical texts and many golden dawn papers that would

adrangleoffire-witha centraltabletofunion referred tothespirit.theuseofthese tablets and keys is extremely complex and secondorderadepts were given detailed instruction as to their construction, correct colouring, use and correspondences in manuscript s,thebookof theconcourseof theforces.itexplains why the enochian language is so important:'thesespecial angelical language letters havemore.magical virtue thanthecommon hebrew, or english letters; especially in respect to the working ofthesquaresofthe tablets in spirit vision or the so called methodofskrying in the spirit vision: they are therefore more sigils than simply letters' a modified formofthe whole text is printed in regardie's final volume. a later manuscript, labelled 'y, explains the occult signifi255 canceofthe gameofchess, and g

openingbutafter the rehearsal of the lesser ritual.forthis purpose the hierophant should stand facing the true east, between that point and the altar.prayercreatorofthe universe, lordofthe visible world, who hast by thy supreme power set bounds to the magnitude thereof and hast, in particular, conferred special attributes to those limitations, grant, we beseechthee,that whatever mystic and hidden virtue abides in the radiant east, the dayspring of light and thefontoflife, may in answer to this our prayer be here and now conferred uponthethroneofthe hierophantofthis temple, who is the emblemofthat dawning golden light which shall illuminate the pathwayofthe unknown and shall, in fine, lead us even unto the attainmentofthe quintessence, the stoneofthe wise,truewisdom and perfect happiness.ap

GILBERT THE MAGICAL MASON

ng, and very few that are not of someusefor some purpose or another. call to remembrance on this occasion the solemn warning, which has been conveyed to everyone of you in turn, by the honoured hiereus when standing above you with sword out255 stretched, he recited these memorable words:'child of earth -remember255thatfear isfailure255therefore be thou withoutfear255for in the heart of the coward virtue abideth not.'the sterling value of courage, and the great advantage posses255 sed by its owners, are common themes of the instructor of every youth, and there is no position in lifeinwhich courage is not a gain. but you have not come here to be taught the platitudes of common education. however undeniably true it may be that'tenderhanded touch a nettle, and it stings you for your pains, gra

ldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says the first degree tracing board lecture, these are temperance, fortitude, prudence, and justice; these again were originally branches of the sephirotic tree, chesed first, netzah fortitude, binah prudence, and geburah justice. virtue, honour, and mercy, another triad, are chochmah, hod, and chesed. another well-known sephirotic triad deserves mention here, the concluding phrase of the lord's prayer, of the prayer book version, which, however, is not found in the douay version, nor in the revised new testament, viz: the kingdom,the religion of freemasonry121the power, and theglory-malkuth,netzah, and hod] many triads may

al world around us in magical processes, then he attracts the influence of evil spirits as well as of good angels, and henceitis necessary to pass through a long and arduous study of occult science before any such experiments are permitted. true adeptship, said the rosicrucians, had learned the safe methods of magical proced255 ure, and true adepts would only teach real students of discretion and virtue. hence, it was alleged that many self255 taught occultists have injured their health and wealth by experiments they have been in no way qualified to perform.thatmany pseudo magicians have come to fatal endings, seems clear from old histories and from modern experience. cere255 monial magic should be avoided by students, for even if this occult explanation of the risks involved be but vision

his essay, to elucidate the ideas respecting the devil and beings who are of an evil nature, who may have an evil and malicious effect on human life and progress.thechristian religion has inherited from the jewish faith its belief in satan as the arch devil of our environment, and it is also assumed that satan works by means of his inferior malefic assistants, to lead many astray from the path of virtue.ourmodern christianity does not, however, specify names for any other individual devils, nor even classes of them, as did the old jewish rabbis. hebrew rabbinic theology teems with names of evil spirits, classing them, and narrating episodes in great variety of their malice, and success in leading men into sin and danger.italso enters into minute details of the many forms of hell, in which

that this is of modern production. anyhow, krause, without any proof, calls this an ancient document, declares it tobea culdee compilation, alleges that the culdees and essenes were known to each other, and hence decides that the freemasons are related to the essenes. krause summarises the many clauses of the essene oath of fidelity into three phrases of his own composition- love of god, love of virtue, and love of mankind- and so he finds a demonstrationofthesymbolic useofthebible, square and compasses, and of the three lights in a masonic lodge. c. w. heckethorn, in hissecret societies,1875 and 1897, declares that the doctrines of the essenes were necessarily opposed to the hebrew faith, that they adopted the title from the breast-plate of the high priest to avoid persecution,andthat th

GILBERT THE SORCERER AND HIS APPRENTICE

nts:realisation.5.the hierophant or pope.he is crowned with the papal tiara, and seated between the two pillars of hermes andofsolomon, with his right hand he makes the sign of esoterism, and with his left he leans upon a staff surmounted by a triple cross (beforehimkneel two ministers) heisthesymbol ofmercyandbeneficence.6.the lovers.this is usually described as representingman'between vice. and virtue, while a winged genius threatens vice with his dart.buti am rather inclined to the opinion that it represents the. qabalistical microprosopus between binah..225225and malkuth(seemykabbalah unveiled),while the figure. above shows the influence descending from kether. itisusually considered to meanproofortrial;but i am inclined to suggestwise dispositionas its signification. 7.the chariot.thi

sure; r. a woman in good position, but intermeddling, and to be distrusted; success, but with some attendant trouble.38. knightofcups.arrival, approach, advance; r. duplic255 ity, abuse of confidence, fraud, cunning.39. knaveofcups.a fair youth, confidence, probity, discretion, integrity; r. a flatterer, deception, artifice.40.tenofcups.the town wherein one resides, honour, consideration, esteem, virtue, glory, reputation; r. com255 bat, strife, opposition, differences, dispute.41. nineofcups.victory, advantage, success, triumph,difficultiessurmounted; r. faults, errors, mistakes, im255 perfections.42. eightofcups.a fair girl, friendship, attachment, tenderness; r. gaiety, feasting, joy, pleasure.43. sevenofcups.idea, sentiment, reflection, project; r. plan, design, resolution, decision.th

GILBERT R A THE MASONIC CAREER OF A

d emma lovell were never married3[3, and that it was not pride but her family's ostracism that forced her to rear her children in poverty in a succession of unfashionable suburbs in north and west london. rejection by her family was almost certainly the cause, too, of her conversion to the roman catholic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record

nient as the jewish press had been praising waite earlier in 1921 for his detailed refutation, in the occult review100[100, of mrs. nesta webster's anti-semitic and anti-masonic articles in the morning post. such reviews undoubtedly helped sales of the new encyclopaedia and by 1930 some 7,000 sets had been sold, but through flaws in his contract waite lost his rights to the book when it passed to virtue& co. in 1925, and he received little more than 300 in total royalties. worse was to follow as, for all his protestations to the contrary, waite valued the esteem of masonic scholars and he took the hostile reviews to heart. he began to revise and correct the text for a projected new edition but, when the 'new and revised edition' of 1923 was issued, waite was horrified to find that it was m

GLOBAL FREEMASONRY

ung masons. concerning the masons' belief in the "great architect of the universe" he has this to say: masonry is not godless. but the concept of god they have adopted is different from that of religion. the god of masonry is an exalted principle. it is at the apex of the evolution. by criticizing our inner being, knowing ourselves and deliberately walking in the path of science, intelligence and virtue, we can lessen the angle between him and us. then, this god does not possess the good and bad characteristics of human beings. it is not personified. it is not thought of as the guide of nature or humanity. it is the architect of the great working of the universe, of its unity and harmony. it is the totality of all the creatures in the universe, a total power encompassing everything, an ene

GNOSTIC CATECHISM

d emma lovell were never married3[3, and that it was not pride but her family's ostracism that forced her to rear her children in poverty in a succession of unfashionable suburbs in north and west london. rejection by her family was almost certainly the cause, too, of her conversion to the roman catholic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record

nient as the jewish press had been praising waite earlier in 1921 for his detailed refutation, in the occult review100[100, of mrs. nesta webster's anti-semitic and anti-masonic articles in the morning post. such reviews undoubtedly helped sales of the new encyclopaedia and by 1930 some 7,000 sets had been sold, but through flaws in his contract waite lost his rights to the book when it passed to virtue& co. in 1925, and he received little more than 300 in total royalties. worse was to follow as, for all his protestations to the contrary, waite valued the esteem of masonic scholars and he took the hostile reviews to heart. he began to revise and correct the text for a projected new edition but, when the 'new and revised edition' of 1923 was issued, waite was horrified to find that it was m

GNOSTIC HANDBOOK

which they believe climaxes in 2012 "all kings occupying the earth in the kali age will be wanting in tranquility, strong in anger, taking pleasure at all times in lying and dishonesty, inflicting death on women, children, and cows, prone to take the paltry possessions of others, with character that is mostly tamas, rising to power and soon falling. they will be short-lived, ambitious, of little virtue, and greedy. people will follow the customs of others and be adulterated with them; peculiar, undisciplined barbarians will be vigorously supported by rulers. because they go on living with perversion, they will be ruined. chapter five: the gnostic concept of time the gnostic handbook page 55 "and dharma becomes very weak in the kali age, and people commit sin in mind, speech, and actions

ly earn their livelihood. in the kali age, there will be many false religionists. india will become desolate by repeated calamities, short lives, and various diseases. everyone will be miserable owing to the dominance of vice and tamoguna; people will freely commit abortion "earth will be valued only for her mineral treasures. money alone will confer nobility. power will be the sole definition of virtue. pleasure will be the only reason for marriage. lust will be the only reason for womanhood. falsehood will win out in disputes. being dry of water will be the only definition of land. praise worthiness will be measured by accumulated wealth. impropriety will be considered good conduct, and only feebleness will be the reason for unemployment. boldness and arrogance will be equivalent to scho

disputes. being dry of water will be the only definition of land. praise worthiness will be measured by accumulated wealth. impropriety will be considered good conduct, and only feebleness will be the reason for unemployment. boldness and arrogance will be equivalent to scholar-ship. only those without wealth will show honesty. just a bath will amount to purification, and charity will be the only virtue. abduction will be marriage. simply to be well dressed will signify propriety. and any hard-toreach water will be deemed a pilgrimage site. the pretence of greatness will be the proof of it, and powerful men with many severe faults will rule over all the classes on earth. oppressed by their excessively greedy rulers, people will hide in valleys between mountains, here they will gather honey

GOLDEN DAWN RITUALS F

nor, and for the furtherance of the great work, in a spirit of purity and love, the most excellent virtues, by the divine name of hwhy, and the great name of tudw hwla hwhy. deign, i beseech thee, to grant that the great archangel lapr, and thy mighty angel lakym may, with their power, strengthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of

GOLDEN DAWN RITUALS G

way and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation

great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of

GOLDEN DAWN RITUALS VENUSZAM16

me the power and help of thy great archangel haniel who is the righteousness of thy sphere. haniel command, i beseech thee, to my assistance thy gods, the elohim, that they may bind into this talisman the magnificence and mercy of nogah and all the powers of netzach. elohim, o yelesser gods of nogah, assist me in this my invocation of haniel haniel, thou great angel of nogah ruling therein by the virtue of yhvh tzboath, ab, whose name thou must obey, and in the name of haniel, your most potent archangel, i command ye to send hither thine intelligence, hagiel, that he may concentrate and bind into this talismanic bowl his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, desire, passion, abundance and benignity wh

fy the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circum

the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the

GOLDEN DAWN RITUALS Z2

gil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the s

d o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then 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 to the cubical altar of the universe! p. he then r

and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice consecrated thou mayest approach the gate of the west. m. he now passes to the west with talisman in left hand, faces southeast. partly unveils telesmata, smites it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manifestation, save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil

ound, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation 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. p. he then recovers talism

he mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the 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

GOLDEN DAWN RITUALS ZAM10

in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte 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 p

ugh 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 virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name of hwchy. come unto me, shroud of

GOLDEN DAWN RITUALS ZAM16

e the power and help of thy great archangel layqdx who is the righteousness of thy sphere. layqdx, command, i beseech thee, to my assistance thy brilliant ones, the \ylmcj, that they may bind into this talisman the magnificence and mercy of qdx and all the powers of dsj \ylmcj, o ye brilliant ones of k, assist me in this my invocation of layjs. layjs, thou great angel of qdx ruling therein by the virtue of la, ab, whose name thou must obey, and in the name of layqdx, your most potent archangel, i command ye to send hither thine intelligence, layphy, that he may concentrate and bind into this talisman his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, wisdom, grace, abundance and benignity which rise rank upon

19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circum

the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the

GOLDEN DAWN RITUALS ZAM22

sness of thy realm. lapr, command, i beseech thee, to my assistance thy messengers of light, the \yklm, that they may bind into this talisman the beauty, vitality, harmony and magnificence of cmc and all the powers of trapt \yklm, o ye messengers of the holy one, blessed be he, assist and aid me in my invocation of lakym the great solar angel of cmc. thou great angel of cmc, ruling therein by the virtue of god the vast one, in the name of tudw hwla hwhy whose name thou must obey, and in the name of lapr, thine most potent archangel, i command and compel you to send forth thine intelligence, laykn, that he may concentrate and bind into this talisman his life and power and the spirit of a, trws. taking it for his body and ruling therein, let him thereby form a true and wonderful link for me

o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o

GOLDEN DAWN RITUALS ZAM24

ltation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consanguinity, that i have assumed the things which are without the temple of isis mighty mother into the things which are within the company of the second order at this secret meeting held at the autumnal equinox for the solemn purpose of proclaiming a new hierophant charged with the rites of the temple during the ensuing six months, being a part of th

robes, assisted by a server "i clothe you with the robe of hierophant. bear it unspotted, my brother, during the period of your office. keep clean your heart beneath it, so it shall sanctify your flesh and prepare you for that great day when you, who are now clothed by the power of the order, shall be unclothed from the body of your death. i invest you also with the lamen of your office; may the virtue which it typifies without, be present efficaciously within you, and after the 9 term of your present dignity, may such virtue still maintain you in your search for the white stone on which a new name is written which no man knoweth save he who receiveth it. you will now pass to the symbolic altar of the universe and assume the sceptre of the hierophant" hierophant (goes to the west of the a

nserved and exhibited with becoming reverence, that through such love and such sacrifice, you may be prepared in due time for the greater mysteries, the supreme and inward initiation (sits down (installation of the lesser officers is now proceeded with. cloaks and lamens are arranged at the foot of the dais, ready for the server to hand them to the hierophant) hierophant (reads his confession "in virtue of the power to me committed, i proceed to invest my officers. let the hiereus come to the east (hiereus standing in the east, is invested with the cloak by the server, who also clips the lamen in place and the hierophant holds the lamen) hierophant (while holding the lamen of the hiereus "by the power to me committed, i ordain you hiereus of this temple for the ensuing six months, and i pr

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

f. 83 when invoking, you will become identified with the deity.you will speak and act with the authority of that deity. thus you may: 1. speak orarles or expound the wisdom of one thing or another. 2. bless a person or thing in the narre of the deity. 3. connmand those deities or entities that are lawfully under the jurisdiction of the deity. when evoking, you will be able to embody the energy or virtue of the deity evoked into: 1. a talisman. 2. any magical instrument or weapon. 3. a sacrament such as a wafer, or wine which can be consumed into your body or the body of another. 84 three primary methods of invocation inaoke me under my stars! the book of the law, chapter 1, verse 57 as a magician, you will have recourse to three main ways in which to invoke a deity. these are: 1. devotion

together, represent it by a crook or wavy fine at that point if a sigil has three letters along a single straight fine, and the center letter is needed in the name, then represent it by a small noose or circle tangent to the fine at that point the following five sigils provide typical examples of how to use the rase: 97 tracing the pentagram the pentagram, symbol of the squaring of the circle by virtue of alhim =3.1415, symbol of man's will, of the evil 4 dominated by manis spirit aleister crowley, gematria traced as a symbol of good, itshould be placed with the single paint upward, representing the rule of the divine spirit. for i f thou shouldst write it with the two points upward, it is an evil symbol, affirming the empire of matter over that divine spirit which should govern it. the g

precipice. if you pass these gray but proud outposts you will find yourself standing on the very edge of the known universe. if you detect the faintest trace of fear within you at this point you are advised to turn back immediately. however, you should face the outermost abyss several times in ikh before you attempt its crossing. 243 the initiation of zax-crossing the abyss the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him:(1) the attraction of binah (2) the impulse of his karma: and the ease and even the safety of his passage depend on the strength and direction of the latter. aleister crowley, liber thisharb exoterically it (ie, the word tcshetra9 means simply-"field" while esoterically it represents "the great abyss" of the kabalists, the chaos a

d. maintain the flow and notice the distinct feminine feeling to this current. 5. continue oscillating between the two polarized currents and let them filter throughout your body for as long as you can. 287 enochian tarot then there are the elemental tablets of sir edward kelly and dr. john dee. from these you can extract a square to perform almost any conceivable operation, if you understand the virtue of the various symbols which they manifest. they are actually an expansion of the tarot. aleister crowley, magick without tears the thirty aethyrs and the qabalistic tree of life are both maps of the same subtle regions. although they vary in details, they constitute a structuring of the subtle planes and subplanes that exist between spiri t and matter. because the tree of life and the aeth

lee-ah-tah-ee) behold, the seven-sided vault of zen. my body lies in the watchtower of earth. my emotions lie in the watchtower of water. my thoughts lie in the watchtower of air. my life lies in the watchtower of fire. thus am i truly the son of the universe. thus i am truly the father of the universe.b y 313 t h e s t r e n g t h o f i l i a t a i (ee-lee-ah-tah-ee) i rise to the father. by the virtue of ztztzt (zod-teh-zod-teh-zod-teh) i descend to the son. part 8. hold the talisman of amma before you and say, behold, the emptiness of form i s t h e f o r m o f e m p t i n e s s. zen-if-zen (zod-en-ee-peh-zod-en) behold, the sacrifice that is not a sacrifice. othil-alusdi telokh (oh-teh-hee-ieh-ah-lue-seh-dee teh-ioh-keh-heh) behold, i set my feet on death. in emptiness it is written: c

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

old otfried i come to the lines iv. 32: wir sin gibot ouh wirken, inti bi unsa muater thenken (we his bidding also do, and of our mother think, it moves me to melancholy, i don't know whether he meant the church, or her that bore him, i think of my own dear mother (dorothea grimm, b. 20 nov. 1755, d. 27 may 1808. another thing also we learn from the oldest history of our people, that modesty and virtue had never fled from the land; beside tacitus, we may rely on salvian (5th cent) as the most unimpeachable of witnesses. refined grace might be wanting, nay, it has often retired before us, and been washed out of remembrance; to the greeks apollo, pallas, aphrodite stood nearer, their life was brighter like their sky. yet fro and frouwa appear altogether as kind and loving deities, in wuotan

them would require certain explanations, which i mean to complete once for all in a new treatment of the beastfable. the faster the brood of deities multiplies, the sooner is faith likely to topple over into denial and abuse of the old gods; striking evidences of such atheistic sentiment scandinavia itself supplies, both in undisguised mockery, and in reposing confidence in one's own strength and virtue (p. 6. the former is expressed in 0. norse by gosga (irrisio deorum, o.h. germ, kotscelta (blasphemia. and this revolt of heathens against heathenism increased as christianity came nearer: thus the nialssaga cap. 105 says of hialti, that he was charged with scofiing at the gods' vai'5 sekr a j>ingi um gosga; conf. laxd. p. 180. kristnisaga c, 9. an element atoc^elov, vtroataatf) is firm gro

but the weightiest passage is that in nib. 1064 (even if the stanza be an interpolation, just where the hoard of the nibelungs is described: hoaed lifted: wishing-rod. 975 der wunscli lac (lay) dar under^ vou golde ein riletelin, der (whoso) daz liet erkunneb^ der molite meister sia wol in al der werlte iiber islichen (every) man. among tlie gold and gems of the hoard lay a rod, whose miraculous virtue (wunsch) included every good, every joy; and he that knows its worth (i put only a comma after riietelin, and make' daz' refer to it, not to the whole sentence) has power given him over all men; the wishing-rod not only made treasures come, it intensified and continually increased their value. here the wishing-rod is called golden. it was commonly picked off a hazel-hush; according to vintl

us' vidcrri, niderfnl, chuning widerfiuzze' turn upon the fall, the dowy-rush, of the devils, gramm. 2, 703 988 devil. unlovelij (unliol(ie)j as antitliesis to the good kind gracious god. the thought is often expressed in roundabout phrases or in adjectives, often enshrined in appropriate appellatives' der nie guot geriet/ who never counselled good, dietr. 40 'der ie tugende storte/ ever thwarted virtue, kolocz. 254; like the edda's* sa er flestu illu rsesr' of loki, sn. 46, or the epic periphrase in reinh. xxxii. xxxvi to describe the fox and wolf as beasts of devilish nature 'dich hat nilit guotes uz gelan 'twas nothing good= the devil) that left us you, dietr. 8-347; as we still say' i have looked for him like notliing good' der ilhele tiuvel, iw. 467(3. nib. 215, 4. 426,4.1892,4. ms. 1

s knots. in finding things the favour of fortune comes into play; to things begged the labour, to things stolen the risk of acquisition lends additional value: three gulps of begged wine di'ive away the hiccup. and not only stolen property in a particular case, but a thief's hand (p. 1073n, a spur made out of a gibbet-chain (i, 385, the gallows-rope itself (386. 921. g, 1. 217, possess a peculiar virtue; couf. the origin of the gallows- mannikin, deut. sag. no. 83 (see suppl. a wheel placed over the gateway brings luck (i, 307; is the notion of fortune's wheel (p. 866) or the sun's wheel (pp. 620. 701) at work here? splinters of a tree struck by lightning, coffin-splinters are of use (i, 171. 208. the bridal bed must have only dry tvood, but off living trees^ other fancies about the bridal

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

13: fons bandusiae, non sine floribus eras donaberis haedo (see suppl. it is pretty well known, that even before the introduction of christianity or christian baptism, the heathen norsemen had a hallowing of new-born infants by means of water; they called this vatni ausa, sprinkling with water. very likely the same ceremony was practised by all other teutons, and they may have ascribed a peculiar virtue to the water used in it, as christians do to baptismal water (superst. swed. 116. after a christening, the esthonians will bribe the clerk to let them have the water, and then splash it up against the walls, to secure honours and dignities for the child (superst. m, 47. it was a practice widely prevalent to turn to strange supersti tious uses the water of the mill-wheel caught as it glanced

uare before the town hall, decorated with flowers and foliage, and set on fire by the maire himself.2 many districts in the south have retained the custom to this day. at aix, at marseille, all the streets and squares are cleaned up on st. john s day, early in the morning the country folk bring flowers into the town, and everybody buys some, every house is decked with greenery, to which a healing virtue is ascribed if plucked before sunrise: f aco soun dherbas de san jean/ some of the plants are thrown into the flame, the young people jump over it, jokes are played on passers-by with powder trains and hidden fireworks, or they are squirted at and soused with water from the windows. in the villages they ride on mules and donkeys, carrying lighted branches of fir in their hands.3 in many pla

ished and healed, which romance legend took up and interwined with christian, as indeed the spear of longinus and the bleeding lance are very like a heathen wishing-spear; nails of the true cross are worked up into bridles that bring victory (el. xxii, wood of the cross and a thousand relics are applied to thaumaturgic uses (ch. xxxvi, rings and precious stones were held against a relic, that its virtue might pass into them; precious stones themselves are in a sense wishing-stones, such to the indians was divyaratna (pott 2, 421, which fulfilled all the wishes of its owner. and the grail cannot be more wishing-geae. 873 celebrated in the poems of the bound table than sampo is in the epic of the finns. it was fashioned by the god ilmarinen in pohjola, and a joy it was to live in the land th

r uttered the sound sambu (majer s myth. wtb. 1, 565; sangpa in tibetian means purified, holy. we gather from all these examples, still far from complete, how under the veil of sensuous images spear, hammer, hat, helmet, cloak, horn, goblet, necklace, ring, ship, wheel, tree, rod, flower, cloth, meat and drink lay hidden the spiritual ones of victory, happiness, peace, healing, fertility, riches, virtue and poetic art. but when several single attributes met in one object, as in sampo and the grail, they still further enhanced its meaning and sacredness (see suppl. from the prologue to the grimnismal, ssem. 39, we learn that osinn and frigg, beside being the chief paternal and maternal deities of antiquity, bestow their protection on special favourites: under the form of an old man and woma

eply intergrown with speech and story can at no time have remained foreign to mythology, nay, they must have sucked up peculiar nourishment from her soil, and that universal life conceded in grammar and poetry may even have its source in a mythical prosopopoeia. as all the individual gods and godlike attributes really rest on the idea of an element, a luminary, a phenomenon of nature, a force and virtue, an art and skill, a blessing or calamity, which have obtained currency as objects of worship; so do notions related to these, though in themselves 882 personifications. impersonal and abstract, acquire a claim to deification. a distinct personality will attach to animals, plants, stars, which, stand con nected with particular gods, or have sprung out of metamor phosis. one might say, the h

GRIMOIRE OF TURIEL

ail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless

ly ghost. asperges me, etc. benediction of the lamens (symbois. circles: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power and force of these thy most holy names so written filling them with divine virtue and influence through jesus christ our lord. benediction of the pentacles: eternal god which, by thy holy wisdom, hast caused great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy se

hrist our lord. benediction of the pentacles: eternal god which, by thy holy wisdom, hast caused great power and virtue to lie hidden in the characters and holy writings of thy spirits and angels, and hast given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and de

orcism of fire i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou wilt cast away every phantasm from thee that it shall not be able to do any hurt in any thing. bless, o lord, this creature of fire and sanctify it, that it may be biessed to set forth the praise of thy holy name that no hurt the secret grimoire may be able to come unto me, through the virtue and defence of our lord jesus christ. amen. the secret grimoire invocation for sunday (sol: come, heavenly spirits who have the effulgent rays of the sun, luminous spirits who are ready to obey the power of the great tetragrammaton, come and assist me in the operation that i am making under the auspices of the grand light of day whicb the eternal creator hath formed for the use of universal

rs and conjurations. i implore thee, o holy adonay, amay, horta, vegadoro, ysion, ysesy, and by al! thy holy names, and by al! thine angels, archangels, and powers, dominations, and virtues, and by thy name w th which king solomon did bind up the devils and shut them np, ethrack, evanher, agla, goth, joth, othie, venock, nabrat, and by al! thy holy names which are written in this book, and by the virtue of them all, that thou enable me to congregate all thy spirits, that they may give me true answers to all my demands. the secret grimoire o great and eternal virtue of the highest, which thou disposest their being come to judgment, viachem, stimilomaton, esphares, tetragrammaton, oboram, cryon, elijtion, onela, brassim, aoym, messias, soter, emanuel, sabaoth, adonay, i worship thee. i implo

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ance into the sanctum. in leaving the sanctum, he who entered it must only leave by the same point of entrance. the master "for he who is greatest among you, shall be the greatest servant unto all" the master of every lodge is the master-servant. that title and position have been bestowed upon one because of ability, character, worthiness, and willingness to serve. the master of each lodge is, by virtue of the constitution, the ritualistic executive of the lodge, limited in his acts only by the constitution and the decrees of the imperator, the grand master, or the supreme council. symbolically, he is the greatest light of each temple, and each lodge. he is the imperator's representative in each temple, and the grand master's representative in each lodge. his place is in the east, from whe

cepting the master, in any act of ceremony or rite "when colombe speaks, all shall be silent" says an old law of the temple; for from the mouth of a child comes wisdom, and from the bosom of conscience comes truth. colombes must be less than 14 years of age, when appointed to office, and not younger than 10 years of age. each must serve until 16 years of age, during which time she must retain her virtue (remaining unmarried. each is retired with honor on her 16th birthday, when a successor is installed with fitting ceremony. colombes are, in fact, symbolic of conscience during their term of office. they shall be installed and attend regular convocations [38 [39] the sign of the cross reference has been made many times in the preceding pages to the sign of the cross. an explanation of this

embers as to what is private in our work and what is not. this doubt may be removed by the following explanation: the principal object of privacy in our order is to prevent those who do not belong to our order (those who have not been examined, tested, tried, initiated, and instructed, from entering our sessions and convocations, and enjoying those privileges or rights which our members enjoy, by virtue of their obligations and service. therefore, the principles of privacy are associated with all that transpires in each initiation ceremony, or immediately preceding or following. in other words, those things which every member is [44] bound by oath to keep private are: the features of each initiation ceremony, including what was said by the master and each officer, as well as the member, in

tter which, when applied to the metals, plants, or vegetables, exalts them. this perfect essence, this soul of matter, imparts its nature to all that is brought into contact with it. this substance which transmits its perfect qualities was called the philosopher's stone. to the transcendental alchemists, the philosopher's stone was not a substance but the spiritual gnosis and exalted wisdom whose virtue transmutes man to a higher plane of consciousness and personal power. pineal and pituitary.glands which, in their physiological purpose, have to do with the regulating of various functions of the body such as the circulation of the blood, the growth of the bones and tissues, and the development of the sex and emotional functions. they act in this sense as governors essentially. in the psych

HAMIL THE ROSICRUCIAN SEER

, as those who are righteous, by their own merits, they are not consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punishment eternal; but it comes to an end. proposition7-'afterdeath, and at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tried, and a decree rendered in each case, by virtue of which the faithful pass into heaven, becoming angels of light and transcendent bliss, on the one hand, and the unfaithful, on the other, are cast into hell' c.a.-thatis wrong. because they believe that all spirits pass the time between death and judgment in a state of unconsciousness. but it is not so. a man does not enter the presence of his maker *as they leave the earth. they are ther

shes to begin this study i would give him a few directions.excerptsfrom thecrystalmssi i iraphael, sachiel, anael, cassiel, michael] be ye my co255 adjusters and helpers in the name and by the power of the most high god, the fountain of wisdom who knoweth our necessities before we ask and our ignorance in asking things in our blindness. we dare not ask, yet we beg to have these things through the virtue ofthyblessed son the christos and his mother. amen. and by alpha and omega and them that shall come to judge the quick and the dead at the latter day of judgement; that when two or three of us are gathered together whatever we ask for in thy name,thouwilt grant it unto us, as this glass is held in hand through the merits of the lord christos, for he was the truth. so help me god. amen. and

ur private abode or residence and appear to me visibly in fair and decent form in this crystal stone or glass. i do again exorcise and powerfully command thee spiritvassagoto come and appear visibly to me in this crystal stone or glass in a fair, solid and decent form. i do again strongly bind and command the spiritvassagoto appear visibly to me in this crystal stone or glass as aforesaid, by the virtue and power of these names by which i can bind all rebellious, obstinate and refractory spirits,allacarital,maribalcarionurionspytonlorean,marmosagaioucadosutou,astrougardeongtetragram255masonstrallayspignosjahon,eielohimby all aforesaid i charge and command thee spiritvassagoto makehast]e]and come away and appear visibly to me as aforesaid without any further tarrying or delay in the name of

sagounderbaro,the king of the west, not compelled commanded or fear but on my own accord and free will especially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the names of god and by virtue wherewith the sun and moon were darkened and my planet and the celestial characters thereof and principally by this seal binding most solidly. in witness of which guilty person he commanding i have signed this present obligation with mine own seal to which ialwaysstick close."thename of the person who wishes to obtain the spirit in the crystal.ro6theros

onsecrated in the aforesaid manner.consecration of the crystaleternal god who by thy wisdom has given and appointed great power in the characters and other holy writings of thy spirits and hast given unto them that useth them faithfully, power thereby to work many things. bless now 0 lord this crystal formed, framed, and written by the hand of thine unworthy servant, that being filled with divine virtue and influence by thy command 0 most holy goditmay show forth its virtue and power to thy praise and glory through jesus christ our lord, amen (thensay)i bless and consecrate this crystal in the name of the father, and of the son, and of the holy ghost.inconsecrating all the instruments &c necessary in thisart,the invocant must repeat the ceremonies &c while placing his hands upon the differ

HEAVEN HELL

division. it will be noted that the names of the ten gates are in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would enable him to pass through the gates of sekhet-aaru, and disarm the opposition of their warders, but the knowledge of certain formul, or words of power, and magical names. we are thus taken back to a very remote period by these ideas, and to a time when the conceptions as to the abode of the blessed were of a purely magical character; the addition of pictures to the f

the divisions of the tuat, and knowledge of the names of the halls and gates, and of the beings who guarded them and who were all-powerful in the land of darkness. for the worshippers of amen, or amen-ra, the book am-tuat was prepared, whilst the followers of osiris pinned their faith to the book of gates. from each of these books we find that the sun-god was not able to pass through the tuat by virtue of the powers which he possessed as the great god of the world, but p. 93 only through his knowledge of the proper words of power, and of magical names and formulae, before the -utterance of which every denizen of the tuat was powerless. osiris had, of course, passed through the tuat, and seated himself on his throne in the "house of osiris" but even he would have been unable to perform his

ion of the dead in the tuat, and to consume their bodies by the flames which they emit from their mouths, and the goddess lives partly on the blood of the dead, and partly on what the gods give her. these gods are provided with blocks on which they cut in pieces the dead, and when they are not thus employed they sing hymns to their god, to the accompaniment of the shaking of sistra; they exist by virtue of the word of power which they have received, and their souls have been given to them (vol. i, p. 110. the dead who are here referred to are those who have succeeded in entering the dread realm of seker, but who, for want of the influence over the gods there, which could only be obtained by sacrifices and offerings made upon earth, and by the knowledge of mighty words of power, were unable

me into being when they hear the voice of afu-ra. beyond these are four osiris forms "which stand though they are seated, and move though they are motionless" and nine serpents armed with knives, which represent the ancient gods, ta-thenen, temu, khepera, shu, seb, asar (osiris, heru, apu, and hetepui. these gods had faces of fire, and lived in the water of tathenen, and they only came to life by virtue of the words of power of afu-ra, who is now to be regarded as khepera. footnotes 150:1 see above, p. 66. next: seventh division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts egypt ehh index index previous next seventh division of the tuat. i. kingdom of osiris according to the book am-tuat. the name of this division, or hour, is thephet-shetat, the name of the

HELENA BLAVATSKY NIGHTMARE TALES

he is happy. he is suddenly transported into what looks a fairy-like hall, lit with most glowing lights and built ofmaterials, the like of which he had never seen before. he perceives the heirs and descendants of all themonarchs of the globe gathered in that hall in one happy family. they wear no longer the insignia of royalty,but, as he seems to know, those who are the reigning princes, reign by virtue of their personal merits. it is thegreatness of heart, the nobility of character, their superior qualities of observation, wisdom, love of truth andjustice, that have raised them to the dignity of heirs to the thrones, of kings and queens. the crowns, byauthority and the grace of god, have been thrown off, and they now rule by "the grace of divine humanity,"chosen unanimously by recognition

ortures, i could hardly shut my eyes without becoming witness of some horrible deed, some scene ofmisery, death or crime, whether past, present or even future- as i ascertained later on. it was as thoughsome mocking fiend had taken upon himself the task of making me go through the vision of everything thatwas bestial, malignant and hopeless, in this world of misery. no radiant vision of beauty or virtue ever litwith the faintest ray these pictures of awe and wretchedness that i seemed doomed to witness. scenes ofwickedness, of murder, of treachery and of lust fell dismally upon my sight, and i was brought face to facewith the vilest results of man's passions, the most terrible outcome of his material earthly cravings. had the bonze foreseen, indeed, the dreary results, when he spoke of dai

HELENA BLAVATSKY THE KEY TO THEOSOPHY

olar, a searcher into ryan and other old literature, or a psychic student. in short, he has to help, if he can, in the carrying out of at least one of the objects of the program. otherwise he has no reason for becoming a "fellow" such are the majority of the exoteric society, composed of "attached" and "unattached" members. these may, or may not, become theosophists de facto. members they are, by virtue of their having joined the society; but the latter cannot make a theosophist of one who has no sense for the divine fitness of things, or of him who understands theosophy in his own-if the expression may be used-sectarian and egotistic way "handsome is, as handsome does" could be paraphrased in this case and be made to run "theosophist is, who theosophy does" page 13 the key to theosophy- h

pulation taken at random from each, and covering the misdemeanors of several years, the proportion of crimes committed by the christian stands as 15 to 4 as against those committed by the buddhist population. no orientalist, no historian of any note, or traveler in buddhist lands, from bishop bigandet and abb huc, to sir william hunter and every fair-minded official, will fail to give the palm of virtue to buddhists before christians. yet the former (not the true buddhist siamese sect, at all events) do not believe in either god or a future reward, outside of this earth. they do not pray, neither priests nor laymen "pray" they would exclaim in wonder "to whom, or what" q. then they are truly atheists. a. most undeniably, but they are also the most virtue-loving and virtue-keeping men in th

ose who make of the triad part of the corruptible mortal quaternary. for the understanding (nous) as far exceeds the soul, as the soul is better and diviner than the body. now this composition of the soul( psuche) with the understanding (nous) makes reason; and with the body (or thumos, the animal soul) passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice. of these three parts conjoined and compacted together, the earth has given the body, the moon the soul, and the sun the understanding to the generation of man. this last sentence is purely allegorical, and will be comprehended only by those who are versed in the esoteric science of correspondences and know which planet is related to every principle. plutarch divides the latter int

e of fatal necessity, the everlasting immutable law, is asserted page 54 the key to theosophy- hp blavatsky.txt in the answer of the deity "against thy will thou becomest an embryo, and against thy will thou art born" light would be incomprehensible without darkness to make it manifest by contrast; good would be no longer good without evil to show the priceless nature of the boon; and so personal virtue could claim no merit, unless it had passed through the furnace of temptation. nothing is eternal and unchangeable, save the concealed deity. nothing that is finite-whether because it had a beginning, or must have an end-can remain stationary. it must either progress or recede; and a soul which thirsts after a reunion with its spirit, which alone confers upon it immortality, must purify itse

misery. q. well, then, tell me generally how you describe this law of karma? a. we describe karma as that law of readjustment which ever tends to restore disturbed equilibrium in the physical, and broken harmony in the moral world. we say that karma does not act in this or that particular way always; but that it always does act so as to restore harmony and preserve the balance of equilibrium, in virtue of which the universe exists. q. give me an illustration. a. later on i will give you a full illustration. think now of a pond. a stone falls into the water and creates disturbing waves. these waves oscillate backwards and forwards till at last, owing to the operation of what physicists call the law of the dissipation of energy, they are brought to rest, and the water returns to its conditi

HEPTAMERON

acifie judges, to give victories in war, to re-edifie, and teach experiments and all decayed sciences, and to change bodies mixt of elements conditionally out of one into another; to give infirmities or health; to raise the poor, and cast down the high ones; to binde or lose spirits; to open locks or bolts: such-kinde of spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. the what manner they appear, it is before spoken. heptameron 15 considerations of thursday. the angel of thursday, his sigil, planet, the signe of the planet, and the name of the sixth heaven. the angels of thursday. sachiel. castiel. asasiel. the angels of the air governing thursday. suth, rex. ministers. maguth, gutrix. the winde which the said angels of the air are under. t

HINE PHIL ASPECTS OF EVOCATION

essay, evoking yog-sothoth (originally written for the journal of the esoteric order of dagon) is an attempt to pull together a 6 theoretical model relating to mythos entities, earth lights, and other factors. at the time of writing this, i was very much into creating .theoretical models. prior to embarking on practical projects. in a way, i was prompted to .specialise. in methods of evocation by virtue of the fact that at the time, i hadn.t encountered much in the way of useful information concerning this magical practice. in the minds of some occultists, evocation seems inextricably linked with .calling up demons. and the notion that it constitutes .black magic- a notion much in favour with those who have been exposed to too many dennis wheatley novels! fortunately, the rise of a more ec

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

texts, also that he experimented with alchemical procedures. they appear, too, to reflect a feeling of guilt that a beneficed clergyman of the church of england should engage himself in such unconventional pursuits: he was afraid, as yeats mentioned, that his bishop would discover what was going on in his cellar. as we will discover, ayton- frater virtute orta occident rarius('those that rise by virtue rarely fall) in the g.d; his wife was soror quam potero adjutabo('i will help as much as i can- had many bees in his clerical bonnet, including an obsessive fear of the machinations of 'the b.b, i.e, the black brethren (iesuitsl, and a trusting belief in the authenticity of madame helena petrovna blavatsky's mahatmas, her and the theosophical society's invisible secret chiefs. he believed

HP LOVECRAFT A DARK LORE

alf-mental calling from underground "cthulhu fhtagn "cthulhu fhtagn" these words had formed part of that dread ritual which told of dead cthulhu's dream-vigil in his stone vault at r'lyeh, and i felt deeply moved despite my rational beliefs. wilcox, i was sure, had heard of the cult in some casual way, and had soon forgotten it amidst the mass of his equally weird reading and imagining. later, by virtue of its sheer impressiveness, it had found subconscious expression in dreams, in the bas-relief, and in the terrible statue i now beheld; so that his imposture upon my uncle had been a very innocent one. the youth was of a type, at once slightly affected and slightly ill-mannered, which i could never like, but i was willing enough now to admit both his genius and his honesty. i took leave of

oyish curiosity was feeble and inchoate. the first revelation led to an exhaustive research, and finally to that shuddering quest which proved so disastrous to myself and mine. for at last my uncle insisted on joining the search i had commenced, and after a certain night in that house he did not come away with me. i am lonely without that gentle soul whose long years were filled only with honour, virtue, good taste, benevolence, and learning. i have reared a marble urn to his memory in st. john's churchyard- the place that poe loved- the hidden grove of giant willows on the hill, where tombs and head stones huddle quietly between the hoary bulk of the church and the houses and bank walls of benefit street. the history of the house, opening amidst a maze of dates, revealed no trace of the s

een so totally and unmistakably expunged from his brain. that this wholesale deletion had occurred, he did his best to hide; but it was clear to all who watched him that his whole programme of reading and conversation was determined by a frantic wish to imbibe such knowledge of his own life and of the ordinary practical and cultural background of the twentieth century as ought to have been his by virtue of his birth in 1902 and his education in the schools of our own time. alienists are now wondering how, in view of his vitally impaired range of data, the escaped patient manages to cope with the complicated world of today; the dominant opinion being that he is "lying low" in some humble and unexacting position till his stock of modern information can be brought up to the normal. the beginn

nt masses of forest among whose primal trees whole armies of elemental spirits might well lurk. as i saw these i thought of how akeley had been molested by unseen agencies on his drives along this very route, and did not wonder that such things could be. the quaint, sightly village of newfane, reached in less than an hour, was our last link with that world which man can definitely call his own by virtue of conquest and complete occupancy. after that we cast off all allegiance to immediate, tangible, and time-touched things, and entered a fantastic world of hushed unreality in which the narrow, ribbon-like road rose and fell and curved with an almost sentient and purposeful caprice amidst the tenantless green peaks and half-deserted valleys. except for the sound of the motor, and the faint

HP LOVECRAFT THE CALL OF CTHULHU

lf-mental calling from underground 'cthulhu fhtagn, cthulhu fhtagn' these words had formed part of that dread ritual which told of dead cthulhu's dream-vigil in his stone vault at r'lyeh, and i felt deeply moved despite my rational beliefs. wilcox, i was sure, had. heard of the cult in some casual way, and had soon forgotten it amidst the mass of his equally weird reading and imagining. later, by virtue of its sheer impressiveness, it had found subconscious expression in dreams, in the bas-relief, and in the terrible statue i now beheld; so that his imposture upon my uncle had been a very innocent one. the youth was of a type, at once slightly affected and slightly ill-mannered, which i could never like; but i was willing enough now to admit both his genius and his honesty. i took leave of

HP LOVECRAFT THE TOMB

arrative. it is an unfortunate fact that the bulk of humanity is too limited in its mental vision to weigh with patience and intelligence those isolated phenomena, seen and felt only by a psychologically sensitive few, which lie outside its common experience. men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; that all things appear as they do only by virtue of the delicate individual physical and mental media through which we are made conscious of them; but the prosaic materialism of the majority condemns as madness the flashes of supersight which penetrate the common veil of obvious empricism. my name is jervas dudley, and from earliest childhood i have been a dreamer and a visionary. wealthy beyond the necessity of a commercial life, and tem

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

enting drive, thirst for adventure and celestial voices. and certainly these two women would never have felt a rapport with mythology's medea, the sorceress who, when scorned by jason, gifted his new and very much younger love with a gown of magical cloth that burned as fire. however little there may be to bind these women in a community of interests, it is not too difficult to categorize them by virtue of the "esprit de corps" that motivates any enchantress: those who wish to alter circumstances must be intense, emotional, self-motivated and capable of obsession. although popular knowledge of witches comes mostly from fairy tales and legends, not to mention superstition, let us set one thing straight: witches are human, very human, and sometimes a little superhuman. they are physical anim

INFERNAL UNION

can only be recognized fully in conjunction to their opposite. the simplest example perhaps being that of light and darkness. just as the normal path of being fails, in the magickal viewpoint, so it s opposite succeeds. by uniting all opposites, the true essence of self, or the true will is discovered and the best possible place for the individual is found and developed. in the end, separation by virtue of a person having had become a complete being, dissolution is not a threat to a continued existence. something more lasting has been found worthy of the process of crystallization. on the luciferian path we work with darkness instead of banishing it from our consciousness. one might ask whether there are polarities that can be discerned apart from the obvious, that of darkness with light

INITIATION INTO HERMETICS

is spiritual treasures and lead the seeker to the light. 17. god since the remotest times, mankind has always believed in something beyond human understanding, something transcendental that he idolized no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons and ghosts have been worshiped irrespective of their ever having been alive in reality or their having existed only in fancy. with the development of mankind, the idea of god was shrinking especially at the time when, with the aid of the scienc

uch a room is loaded or impregnated with protective or alarming ideas. but it is possible to load any room in more subtle ways so that anyone who enters the room without permission will feel sort of paralyzed and repelled. you see, a magician is offered a lot of possibilities, and with the help of these instructions, you can find out other methods. the magician can give back the accumulated vital virtue to the universe, when breathing out, leaving the radiant or illuminating force in the room only with the aid of his imagination. but through this same imagination he can also suggest the vital force from the universe directly to the room without accumulating it by his physical power, especially if he ahs got some practice in accumulating vital force. this way, he can impregnate a room even

y so far as the tension is effective in the desired direction. then the vital fore will dissolve, mingle with other vibrations, and the effect fades away by and by. to prevent this, a magician ought to be well acquainted with the laws of biomagnetism. the vital force accepts not only an idea, concept, thought or feeling, but also time-ideas. this law respecting this specific property of the vital virtue must be considered when working with it, or later on with the elements. therefore, when impregnating desires with the aid of vital energy, remember time and space. in magic work you have to consider the following rules above all: working in the akasa principle is timeless and spaceless; in the mental sphere, you operate with time; in the astral sphere, you work with space (shape, color; in

to your idea. therefore it is always advisable to load the room with the thought vibrations corresponding to your respective work and experiments. so for instance, you might charge a ring, a stone or any other object with the wish that the person wearing it should be favored by fortune and success. now there are two possibilities of fixing and timing. the first method consists in fixing the vital virtue on the stone or the metal with your imagination and your concentrated wish, timing it so that the force shall remain forever in it, drawing even further from the universe to bring fortune and success to the person concerned as soon as she will wear the object. you may, of course, load the object you choose for a short time only if you like, so that the influence is broken off as soon as the

e rituals had been used. therefore be very careful and select only a kind of ritual that you can use in a large crowd as without anyone observing it, for example, a ritual with a finger position in your pocket. the genuine magician will regard this warning as fully justified. first of all, the magician must try to compose the ritual for an element of the astral sphere with which he is putting the virtue of one element in operation, and at the same time another ritual with the help of which he can dissolve this power again instantly if he chooses. in the same way he ought to operate with the other three elements, thus creating by his power eight rites for the astral sphere and eight for the material production as well. as soon as the rites become automatic by a long period of exercising and

INTERVIEW WITH ANDREW CHUMBLEY

nt and deity. one initiates the other and the relations between both are transformed to a new status, usually through the transmission of new kinds of knowledge to the initiand. in the sabbatic craft, solitary initiation or the lonely road is recognised as a vital aspect of every practitioner s path and the understanding of solitude is subject to many levels of interpretation. autonomy is the key virtue, irrespective of whether one practices in human convocation or alone in the ever-present company of spirits. as regards the rituals of solitary initiation, i am aware of seven major forms of induction, the most well-known of which is probably the toad-bone ritual. whilst i recognise that anyone who follows the procedure of any of these rites is technically able to receive the full power of

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ourselves into yet more sovereign beings. the desire to show off is genially used by forces outside of ourselves for their gain. they sell us a snazzy car, a bigger computer, or nicer clothes than our neighbors. good primates that we are, we fall for this trick everytime (yet more proof that man is machine. but we can use this desire to our advantage by learning to show off displays of wisdom and virtue, that will attract a certain type of individual. this is a good first step in that it takes rulership of the desire away from an external force, and places it with an internal one. but it leads to the guru game- lots of followers that admire us, while we bask in a wisdom that is small. so if we decide that we will make ourselves wiser and more powerful so that we will have more to teach, we

IRISH WITCHCRAFT AND DEMONOLOGY

ny, tortured by magical spells (veneficis incantationibus collisa, who at the abbey, in presence of the rev. lord abbot bernard [foulow, placed a girdle round her body that had touched the holy relic. suddenly she vomited small pieces of cloth and wood, and for a whole month she spat out from her body such things. the said woman told this miracle to the rev. lord abbot while she was healed by the virtue of the holy cross. this be took care to set down in writing" that most diligent gleaner of things strange and uncommon, mr. robert law, to whom we are deeply indebted for much of the matter in this volume, informs us in his memorialls that in the first half of the seventeenth century there was to be found in ireland a celebrated doctor of divinity, in holy orders of the episcopal church, wh

and, recovering a little, complained grievously of a pain in her back and about her middle; immediately the company discovered the said incle tied round her middle with seven double knots and one single one: this was sworn to by several. the man who held the afflicted was asked by the judge if it were possible she could reach the incle about her neck while he held her; he said it was not, by the virtue of his oath, he having her hands fast down "the afflicted, during one of her fits, was observed by several persons to slide off the bed in an unaccountable manner, p. 217 and to be laid gently on the ground as if supported and drawn invisibly. upon her recovery she told them the several persons who had drawn her in that manner, with the intention, as they told her, of bearing her out of the

for trial at the spring assizes in march 1808. it is an instance of black p. 225 magic versus white (if we may dignify the affair with the title of magic, though it should be borne in mind that in the persecution of witches many women were put to death on the latter charge, albeit they were really benefactors of the human race; the more so as their skill in simples and knowledge of the medicinal virtue of herbs must have added in no small degree to, the resources of our present pharmacopoeia. the following account of this is taken from the belfast news- letter for 21st august 1807, as well as from some notes by m'skimin in young's historical notice of old belfast. one tuesday night (evidently in august 1807) an extraordinary affair took place in the house of a tailor named alexander montg

ISIS UNVEILED

r which neglects to assert itself through outward, well-calculated effects, risks being doubted in the end. the church has no intention of falling into the oblivion of the ancient myths, or of suffering ber authority to be too closely questioned. hence she pursues, as well as the times permit, her traditional policy. lamenting the enforced extinction of her ally, the holy inquisition, she makes a virtue of necessity. the only victims now within reach are the spiritists of france. recent events have shown that the meek spouse of christ never disdains to retaliate on helpless victims. having successfully performed her part of deus ex mataind from behind the french bench, which has not scrupled to disgrace itself for her, the church of rome sets to work and shows in the year 1876 what she can

the absolute identity of existence and thought, and form what the modem kabalists called the intelligible world which is the first manifestation of god "the three that follow make us conceive god in one of their as- pects, as the identity of goodness and wisdom; in the other they show to us, in the supreme good, the origin of beauty and magnificence [in the creation. therefore, they are named the virtue, or the aennble world "anally, we learn, by the last three sephiroth, that the universal providence, that the supreme artist is also abaobde force, the all- powerful cause, and that, at the same time, this cause ie the generalise dement of au that it. it is these last sephiroth that constitute the natural world, or nature in its essence and in its wiive principle, na- tara natunau^ this kab

tian clergy themselves using lorcery for ages; hypatia, the glorious maiden-philosopher, torn to pieces by the christian mob; and such as catherine de m dicis, lucrezia borgia, joanna of naples, and the isabellas of spain, presented to the world as the faithful daughters of the church, some even decorated by the pope with the order of the 'immaculate bose' the highest emblem of womanly purity and virtue, a symbol sacred to the virgin-mother of god! such are tiie examples of human justice! how far less blasphemous appears a total rejection of mary as an immaculate goddess, than an idolatrous worship of het accompanied by such practices. in the next chapter we shall present a few illustrations of sorcety, as practised under the patronage of the boman church. digitizecoy google chapter n wher

one moeenkiian. 147. see the lffe i^ st. dontinie, mad the itoiy about the minctiloui ttmazyi tht oauen legend; also j. bo\i ndn. s.i: ada ianclorum,aagaati, lean. xxxv [9. 409, 410: pari. 148. james de varuse, known by the latin obine of jacobus de vta^pae, ma vkmt general of the dominicam aitd biahop ot genoa id 1290. 1. lltirteeotb coitury. digitizecoy google dohinics dialog with the devils 75 virtue of the dominican rosary; and for this unparalleled blasphemy was punished on the spot by having 15,000 devils take possession of him. seeing the great suffering of thie tortured demoniac, st. dominic forgot the insult and called the devils to account* following is the couoqtiy between the 'blessed exorcist' and the demons: qmofkin how did you uke potaanaa of thii man, and how manj' arc you?

ons given by the neo-platonists were invented by themselves, is ab- surd. for nearly all the ceremonies in their true and successive order are given by plato himself, in a more or less covered way. the mysteries are os old as the world, and one well versed in the esoteric mythologies of various nations can trace them back to the days of the ante-vedic period in india. a condition of the strictest virtue and purity is required from the vaiu, or candidate, in india before he can become an initiate, whether he aims to be a simple fakir, a ptavhiia (public priest) or a sannf/dsi, a saint of the second degree of initiation, the most holy as the most revered of them all. after having conquned, in the terrible trials pre- liminary to admittance to the inner temple in the subterranean crypts of hi

JASMUHEEN THE FOOD OF GODS

angement of elements has to come into being. diagrams 16, 17, 18& 19: the above are simple diagrams of self sustaining template creation. programs in the self-sustaining template are also set into the field to increase courage, clarity, compassion, commitment, discipline, devotion, humor, humility, impeccability, integrity and so forth, whatever we intuitively require as a new emotional base from virtue imprinting. creating a self sustaining template: divine nutrition program. technique no. 29. sit in meditation, tune yourself with the love breath and/or the vedic breath as in techniques 1 and 2 of chapter 6. breathe until you feel aligned with the beat of your dow then use the following dow program- i ask my dow to help me create the perfect self sustaining template now. imagine a templat

c computer or creator god of our system we need to get refined enough to match its beat. obviously a person who is anchored in the beta field will have a limited awareness of the virtues and gifts that they possess that are only revealed when they move into the alpha or theta fields. gifts like telepathy and other paranormal powers become real and blossom further when we commit to the practice of virtue and act as the masters that we are. divine nutrition: the madonna frequency& the food of gods with jasmuheen 170. chapter 11. part 3 research done and research recommended divine nutrition findings as more and more individuals tune themselves to the divine nutrition channel and allow it to provide level 3 nourishment for them, our curiosity regarding the type of research that needs to be do

els of enlightenment. hawkins shares: the individual human mind is like a computer terminal connected to a giant database. the database is human consciousness itself, of which our own cognizance is merely an individual expression, but with its roots in the common consciousness of all mankind. this database is the realm of genius; because to be human is to participate in the database, everyone, by virtue of his birth, has access to genius. the unlimited information contained in the database has now been shown to be readily available to anyone in a few seconds, at any time in any place. this is indeed an astonishing discovery, bearing the power to change lives, both individually and collectively, to a degree never yet anticipated. divine nutrition: the madonna frequency& the food of gods wit

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

was the invocation. in the psalms called selah, hlc(s. thus asserts the learned and judicious godfrey higgins. the holie church of rome herself doth compare the incomprehensible generation of the sonne of god from his father, together with his birth out of the pure and undefiled virgine marie, unto the bees, which were in verie deede a great blasphemie, if the bees were not of so great valour and virtue (value and dignity. beehive of the romish church: hone s ancient mysteries described, p. 283. in the second edition of nineveh and its palaces, by bonomi (london, ingram, 1853, p. 138, the head-dress of the divinity ilus is an egg-shaped cap, terminating at the top in a fleur-de-lis; at p. 149, the dagon of scripture has the same; at p, 201, fig. 98, the same ornament appears; at p. 202, fi

rm, which nature (in man) only, as it were, had left coarse, unfinished, rough-hewn. these ideas resemble closely the conclusions of the alchemists (or of the rosicrucians when applying to practical art, who declare that nature, in the production of metals, always intends the generation of gold, and that it is only from accidental diversion or interposing difficulty, or from the deficiency of the virtue or faculty, that the working-out of the aim falls short, and issues (bluntly and dis280 the rosicrucians. appointed) in another metal, the blanker, blacker, and coarser metals being, in fact, only as the diseases of matter, which aims at clear perfect health or as gold. here the alchemists contend that their superhuman (in apparent-sense) science, felicitously applied, completes the operati

KETAB E SIYAH

and bring this dire report to god before he is yet further wronged by him that was our brother" thus did michael win the hearts of heaven's hosts, turning them against their vice-regent and rousing them to perverse rebellion and to their ruinous defeat. they raised their voices in a cry calling for terrible vengeance against me in their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured t

ese words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. your dearest son, satanael, the best of us, 14 he whom i honoured above all others, he who shone most bright amongst us, has betrayed us, our kingdom and you. he has fallen from most perfect light into a gulf of darkness without floor. his heart that once nurtured only virtue has been consumed with black evil that itself gives suck to terrible crime. where once was one that deserved love alone now is their one worthy only of hate. o sorrow that i must speak such tragedy! this is my brother's most awful sin: he intends, in his ambition most perverse, your overthrow and ruin and to usurp the creator's crown making himself king of all. he has gone amongst his broth

love for his sons, cherishing them above himself, deny that you have spoken thus. satanael is the best of my sons. 16 none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, gabriel, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be found. you have, and in my great and fullest wisdom i know not how this has come to p

instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, gabriel, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be found. you have, and in my great and fullest wisdom i know not how this has come to pass, misread your brother's speech and wronged him, mistaking virtue for vice and love for hate. you have mistranslated his saintly teaching, hearing demoniacal utterance where it was not spoken. gabriel, my son, you are wrong. the one of whom you have spoken is not my dearest son, satanael" my false brother heard this speech and in mock sorrow shook his head with considered slowness and feigned pain. now he knelt once more before his lord and, clutching his

ut love for his sons, cherishing them above himself, deny that you have spoken thus. satanael is the best of my sons. none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, my sons, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be found. you have, and in my great and fullest wisdom i know not how this has come to p

LAITMAN M FROM CHAOS TO HARMONY

bi of israel, was very outspoken: now the times have come for everyone to know that the salvation of israel and the salvation of the entire world depend solely on the appearance of the wisdom of the hidden light of the internality of the secrets of the torah (kabbalah) in a clear language letters of the raiah, p. 92. only when we are what we should be will humanism return to humanity, the highest virtue, whose essence will be able to the spiritual light concealed within its quality; and it will israel s role 173 naturally soar in its entirety, and with pride it will know its happiness sefer orot (book of lights, p. 155. we should know that just as the people of israel are not counted among the seventy nations of the world, but are considered a special group intended to pass the correction

each and every one of us will be awarded the intensification of his own internality that force will come to the whole of the people of israel. also, the internality of the nations of the world, the righteous of the nations of the world will overpower and subdue their externality, which are the destructors. and the internality of the world, too, which are israel, shall rise in all their merit and virtue over the externality of the world, which are the nations. then, all the nations of the world will recognize and acknowledge israel s merit. t h e f u t u r e o f t h e wo r l d i s i n o u r h a n d s from what has been said in this part, it appears that the solution to the global crisis depends particularly on us, on each and every member of the nation of israel. not on the leaders, but on

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

en the miracle passes, those who have entered the spiritual world do not return to the level of our world. in the next stage, we must acquire a vessel for receiving the light of wisdom, and this is accomplished on the difficult path of advancement in the spiritual desert until we merit receiving the light of the creator by ascending onto "mount sinai" in this state, we observe the commandments by virtue of faith above knowledge, when we place our own thoughts and wishes below the faith. a so-called lesser state, katnut, that is, malchut in this case, connotes only the center or keter("crown. in such minimal presence, our evil egoistic dispositions cannot sway us because we have placed faith above knowledge and perception- 170- attaining the worlds beyond this is considered to be a lesser s

level. only by grasping this concept can one ascend even higher, to the spiritual level that one believed to exist and which one elevated above one s own sense of perfection. our bodies function automatically in accordance with the laws of their own egoistic nature and habit. if we constantly repeat to ourselves that we desire only spiritual ascent, then in the end we will desire it. the body, by virtue of these incessant exercises, will accept this desire as a natural one. it is often said that a habit becomes second nature. in the state of a spiritual decline, we should hold on to the belief that "when israel is in exile, the creator is with them" when we are in a state of apathy and hopelessness, even the spiritual world presents no interest to us, because the process of conforming to t

considered "not for the sake of the reward" when we reach this state and create such a spiritual vessel, we immediately begin to see and perceive the creator with our entire being. the reason that earlier prompted and convinced us to work for the creator for the sake of personal benefit disappears, and is even compared to death, because we were once connected to life, and attained this feeling by virtue of faith. but if we begin to work on attaining faith above reason when we are already in the corrected state, we receive back our souls, the light of the creator. obtaining "lishma" the kabbalistic names, though they were taken from our world, signify completely different objects and actions in the spiritual world, unrelated to those of this world. it is true that the spiritual objects are

ome while doing so, or because of one s faith in the creator. in this manner, a person is given a chance to act for other than the sake of pleasure. the removal of pleasure from any spiritual state immediately plunges one into a state of depression and despair, in which there is no desire for spiritual work. however, it is in this state that one gets a real chance to move closer to the creator by virtue of faith above reason. feeling despair helps one realize that the present lack of attraction towards the spiritual is merely one s subjective perceptions. in reality, there is nothing greater than the creator. from the above, we can conclude that the creator deliberately prepares a spiritual fall to elevate us quickly to an even higher level. this is also an opportunity to increase our fait

ns our egoism. there is a prohibition against the transformation of our nature- 375- use of egoism in spiritual actions, since it is possible for us to fall under its influence. the impure forces/desires strive to receive the light of wisdom, ohr hochma, for their own sake, to perceive the creator and to indulge in self-gratification, using these perceptions to satisfy egoistic desires. if we, by virtue of faith above reason (by striving to receive, but not into our egoistic desires, refuse the possibility of perceiving the creator, his actions, and his domain, and refuse the gratification from his light; if we decide to go beyond our natural aspirations to know and to experience everything, to get prior knowledge of everything, to know what reward we will receive for our actions; then we

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

which he will evolve to such a sound spiritual state, that not only will every profession not hide another, but every science and every sentiment will reflect the entire scientific sea and the entire emotional depth, as this matter really is in the actual reality--rabbi kook, orot kodesh a (holy lights a, p. 22 k a b b a l i s t s w r i t e a b o u t k a b b a l a h 205 there is a certain sublime virtue, by which the stronger the apparent knowledge becomes, the greater is the strength of the hidden ken--rabbi kook, orot kodesh a (holy lights a, p. 65 one should always fill one s intellectual measure of the natural mind in all its qualities, so the content of a healthy soul in a healthy body will be kept in its spiritual measure too--rabbi kook, orot kodesh a (holy lights a, p. 66 just as m

LAITMAN M THE KABBALAH EXPERIENCE

ch disciple must feel that he is the least powerful among all the friends. then, the disciple will be able to be influenced by everyone s appreciation of the greatness, for the great cannot receive from the small, much less be impressed with his words. only the small is impressed with the appreciation of the great. in order for the second condition to be accepted, every disciple must appraise the virtue of every friend and appreciate that person as though he were the greatest in the generation. then the environment will have the impact that a great environment should, for the quality is more important than the quantity. i n n e r c o n n e c t i o n v o n ly a b ov e t h e b a r r i e r q: we speak a lot about the work in groups, about connections between the group members, and about the m

aises nature along with himself. the purpose of creation is that man will enjoy his surroundings in the most correct way. he cannot act as he pleases: isolation, denial of pleasure, fasting and restrictions are against the practice that the torah preaches. if you continue to study correctly, you will understand what you must do (although there is not a single word about vegetarianism. such is the virtue of kabbalah: the very study builds in the student the right outlook on life. k e e p i n g f i t q: if someone does things to strengthen to become more fit for the spiritual work, do these acts become spiritual acts, if that is the purpose of keeping fit? t h e k a b b a l a h e x p e r i e n c e 404 a: during the twelve years that i served as personal secretary and assistant to rav baruch

LAITMAN M THE PATH OF KABBALAH

, as it is written in the introduction to the book of zohar (items 66-71. just as man cannot exist in our world without knowledge about it, so man s soul cannot exist in the upper world without the necessary knowledge obtained through the wisdom of kabbalah. q: we cannot talk about the thoughts of the creator, but what makes the creator choose one to turn towards him? a: it is certainly not one s virtue that brings one to this place. it is simply that the person got disconnected from the bottom part (ahp) of the collective soul called adam ha rishon. in such a person, there is a stronger expression of egoism, and the light has a stronger effect, pushing the person more forcefully toward the purpose of creation. q: how is the fact that one is chosen expressed? a: one s chosenness is express

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

originally in egypt a little pendulum swinging over a scale, curved to coincide with the arc of its motion. it is not difficult to see how that might be changed into an anchor, especially among people who were thinking of the cross and anchor as representing faith and hope. such a modification may easily have come about without deliberate intention; and when it had been determined that the third virtue should be charity, we can understand why the cup was sometimes changed into a heart. the cup may stand also as suggesting charity, as being the cup of life from which the overflow is charity; but many people would feel the heart to be an easier symbol for that virtue. 289. those who have read greek philosophy or the gnostic systems will remember that the krater or cup plays a prominent part

in masonry. nowadays, the christian church seems to stop at the first stage. purification- and to regard it as its greatest work to make people saints. that is indeed a very high and noble thing, but in the older days of christianity, to make a man a saint was only a preliminary stage. st. clement of alexandria, one of the greatest of the christian fathers, says: gpurity- that is only a negative virtue valuable chiefly as a condition of insight. h when the man had made himself perfectly pure and holy in his life, he was eligible for the second stage, that of illumination, and only after he was fully illuminated could he pass on to the stage of perfection, and so become a channel for god fs power. 547. egyptian interpretation of the working tools 548. in ancient egypt the t c f c r i c g c

and labour(*history of masonry, rebold, p. 62) 567. the whole world is but one republic, of which each nation is a family, and every individual a child. masonry, not in any way derogating from the different duties which the diversity of states requires, tends to create a new people, which, composed of men of many nations and tongues, shall all be bound together by the bonds of science, morality, virtue(*morals and dogma, by albert pike, p. 220) 568. that the sentiments expressed above have not remained mere theories is shown by the following extract from dr. churchward fs arcana of freemasonry: 569. only a few years ago we in this country went through great and acute tension- that danger which threatened war between us and the united states of america. that has passed, and will never retu

larly among masons, who are linked together by one indissoluble bond of sincere affection; hence, to soothe the unhappy, sympathize in their misfortunes, com-passionate their miseries, and restore peace to their troubled minds, is the grand aim we have in view; on this basis we establish our friendship and form our connections. 574. truth is a divine attribute, and the foundation of every masonic virtue; to be good men and true is a lesson we are taught at our initiation; on this grand theme we contemplate, and by its unerring dictates endeavour to regulate our lives and actions. hence hypocrisy and deceit are or ought to be unknown to us, sincerity and plain dealing our distinguishing characteristics, while the heart and tongue join in promoting each other fs welfare, and in rejoicing in

use these are the points in contact with the highly-magnetized floor or altar-cushion, during the taking of the o. and the actual conferring of the degree. 580. the inner preparation 581. the inner preparation in this degree is in part the same as that in the first, for the c. hopes to obtain the privilege of being passed to the second degree by the help of g c, the assistance of the s c, and the virtue of a p c g c and p c w c the square here mentioned is the quadri-lateral of the personality. two things must happen with reference to that: it has been brought into subjection, as is implied in his treading upon it on entering the lodge, but it has not lost its strength and activity thereby; it is as active as ever, but now all its energy is turned to the service of the real man, the higher

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ose wisdom and power were the glory of the ancient world- those mysteries which were the parent and prototype of the secret schools of other neighbouring lands, and its purpose is still to serve as a gateway to the true mysteries of the great white lodge. it offers to its initiates far more than a mere moralization upon building tools, and yet it is founded upon the purest principles of piety and virtue, for without the practice of morality and the living of the ethical life no true spiritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the invisible worlds, through which the candidate must pass after death in the ordinary course of nature- which also he must enter in full consciousness during

do not know, but at the date of our experience they had their places in the symbology of the mysteries. 64. isis and osiris 65. isis, to whom the lesser mysteries were ascribed, was not only the universal feminine principle expressed in nature, but also a real and very lofty being, just as the christ is the universal life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osirid

uma, the second king of rome, who lived during the seventh century b.c(*plutarch s life of numa, a. h. clough, vol. i, p. 152) numa is a half-legendary figure to our modern historians; but he was a very real personage, and the true founder of the roman mysteries as well as of the trade guilds. plutarch says of his character: 435. he was endued with a soul rarely tempered by nature and disposed to virtue, which he had yet more subdued by discipline, a severe life, and the study of philosophy he banished all luxury and softness from his own home, and, while citizens alike and strangers found in him an incorruptible judge and counsellor, in private he devoted himself not to amusement or lucre, but to the worship of the immortal gods, and the rational contemplation of their divine power and na

ll live for ever, manichaeans who sang and chanted the esoteric wisdom they dared not speak. 668. next we see them dispersed in sects, taking local names- separated in name only, but using the same secret language, having the same signs. thus, everywhere they journeyed, and no matter by what name they were called, each knew the other as a widow s son, bound together on a mystic quest, knitted- by virtue of a secret science- into one community; with them came from the east a chivalric ideal, and they chanted of love and sang of heaven: but the love was a divine love, and their heaven was the wisdom and peace of those who sought the higher life(*ibid, p. 124) 669. i have taken two long extracts from mrs. oakley s book, because it is the only one of which i know which treats in any detail of

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

oing the worst punishment, are those who committed the very worst sin, which in dante s ethical schemata is treason. ranged in between is a moral hierarchy of sinners, each experiencing a punishment appropriate for their crime. dante s heaven is somewhat different. although there are concentric spheres of light and nine levels of angels, righteous souls are not ordered according to a hierarchy of virtue. the case is different in other visions of the afterlife. mormons, for example, believe in a hierarchically ordered heaven. see also dante alighieri; purgatory; underworld; zoroastrianism for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. mcdannell, colleen, and bernhard lang. heaven: a history. 1988. new york: vintage, 1990. turner, alice k. the his

an. see also church of satan; temple of set for further reading: aquino,michael. the church of satan. 4th ed. selfpublished, 1999. baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. barton, blanche. the secret life of a satanist: the authorized biography of anton lavey. los angeles, ca: feral house, 1990. lavey, anton. the compleat witch: or what to do when virtue fails. new york: dodd and mead, 1971. reprinted as the satanic witch. los angeles: feral house, 1989 .the devil s notebook. los angeles: feral house, 1992 .the satanic bible. new york: avon, 1969 .the satanic rituals. new york: avon, 1972. wolfe, burton h. the devil s avenger: a biography of anton szandor lavey. new york: pyramid books, 1974. wright, lawrence. saints& sinners. new york: alf

of spirituality that are free from the biases of traditional male-dominated religion. building on the speculative scholarship of margaret murray and others, gardner accepted the notion that the inquisition represented an effort by the church to destroy lingering remnants of pre-christian paganism. gardner further claimed to have been initiated into one of the last surviving traditional covens. by virtue of this claim, he was able to assert that wicca was a lineal descendant of the old religion of europe, antedating christianity by millennia. this claim has, however, been thoroughly discredited. although he was undoubtedly sincere in his desire to revive archaic paganism, gardner s claim to have been initiated into a coven with an ancient lineage was fabricated as a strategy designed to giv

iance with urbain grandier, who is on our side. and we promise him the love of women, the flower of virgins, the chastity of nuns, worldly honors, pleasures, and riches. he will fornicate every three days; intoxication will be dear to him. he will offer to us once a year a tribute marked with his blood; he will trample under foot the sacraments of the church, and he will say his prayers to us. by virtue of this pact, he will live happily for twenty years on earth among men, and finally will come among us to curse god. done in hell, in the council of devils. this is the famous written pact drawn up by the many devils (whose reversed signatures witnessed the pact) and urbain grandier, in loudon 1634 (fortean picture library) palo 205 [signed] satan, beelzebub, lucifer, elimi, leviathan, asta

ayn rand. her fiction included the best-selling novels atlas shrugged and the fountainhead. in contrast to the marked subjectivism and relativism of contemporary philosophy, rand advocated her own philosophy, which she referred to as objectivism. an unabashed apologist for capitalism, her perspective is perhaps best summed up in the titles of such books as capitalism, the unknown ideal (1966, the virtue of selfishness (1961, and america s persecuted minority: big business (1962. although she attracted a popular following during her heyday, rand was almost completely ignored by academic philosophers because of the lack of rigor and sophistication that characterized her thought. for this and other reasons, this once famous writer is virtually unknown to the generations that came to adulthood

LIBER 141

s and minds, as opposed to the western idea of extending those powers to bear sway over others, we find naturally that just as they seek to restrain the breath altogether, or to avoid its violent extrusion from the nostrils, lest the prana thereof be lost to them, and as they even practice to suck up water into the rectum, so that in defaecation they may be able to retain the apana, or particular virtue thereof, and replace it in the svadistthana-cakkra, so also and much more do they extravagantly labour to retain the prime prana of life, the bindu. therefore they stimulate to the maximum its generation by causing a consecrated prostitute to excite the organs, and at the same time vigorously withhold by will. after some little exercise they claim that they can deflower as many as eighty vi

me time vigorously withhold by will. after some little exercise they claim that they can deflower as many as eighty virgins in a night without losing a single drop of the bindu. nor is this ever to be lost, but reabsorbed through the tissues into the body. the organs thus act as a siphon to draw constantly fresh supplies of life from the cosmic reservoir, and flood the body with their fructifying virtue. the initiate is asked to compare and contrast this chapter with chapter xiv, observing in particular, underlying both systems, this one postulate: in the semen itself exists a physical force which can be turned to the magical or mystical ends of the adept. initiates will notice also that these heathen philosophers have made also one further march toward the truth when they say that the sun

LIBER ALEPH

he law of change, and of evolution through variation, and the independent value of every living soul. learn this also, that even the will to the great work may be misunderstood of men; for this work must proceed naturally and without overstress, as all true works. right also is that word that the kingdom of heaven suffereth violence, and the violent take it by force. but except thou be violent by virtue of thy true nature, how shalt thou take it? be not as the ass in the lion.s skin; but if thou be born ass, bear patiently thy burdens, and enjoy thy thistles; for an ass also, as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a gre

n every palace of the mind, moving ever from the crass to the subtle, from the coarse to the fine. conquer every repulsion in thy self, subdue every aversion. assimilate all poison, for therein only is there profit. seek constantly therefore to know what is painful and to cleave thereunto, for by pain cometh true pleasure. those who avoid pain physical or mental remain little men, and there is no virtue in them. yet be thou ware lest thou fall into the heresy which maketh pain, and self-sacrifice as it were bribes to corrupt god, to secure some future pleasure in an imagined after-life. nay, also of the other part, fear not to destroy thy complexes, thinking dreadfully thereby to lose the power of creating joy by their distinction. yet in each marriage be thou bold to affirm the spiritual

gain knowledge of doctrine mathematical, of laws physical and chemical. so then first, that thou mayst understand clearly the nature of thine whole work, map out thy mind, and extend its powers from the essential outwards, from the near to the far, always with firmness and great thoroughness, making every link in thy chain equal and perfect. i liber aleph vel cxi 46 as de virtute audendi (of the virtue of daring) et this i charge thee with my might: live dangerously. was not this the word of thine uncle friedrich nietzsche? thy meanest foe is the inertia of the mind. men do hate most those things which touch them closely, and they fear light, and persecute the torchbearers. do thou therefore analyse most fully all those ideas which men avoid; for the truth shall dissolve fear. rightly ind

s pleasure. therefore, though he hath all-power to move the pieces at his own will, he doth it not, enduring loss, indignity, and defeat rather than destroy that artifice of illusion. think then that thou hast thyself created this shadow-world the universe, and that it pleasureth thee to watch or to actuate its play according to the law that thou hast made, which yet bindeth thee not save only by virtue of thine own will to do thine own pleasure therein. c the book of wisdom or folly 61 bq de veritate falsi (of the truth of falsehood) oreover this matter touches the nature of truth. for although to thee in thy true self, absolute and without conditions, all this universe, which is relative and conditioned is an illusion; yet to that part of thee by which thou perceivest it, the law of its

o my son, that thou in thy working dost no violence to the whole will of the all, or to the will common to all those beings (or by-comings) that are of one general nature with thee, or to thine own particular will. for first of all thou art necessarily moved toward the one end from thine own station, but secondly thou art moved toward the end proper to thine own race, and caste, and family, as by virtue of thy birth. and these are, i may say it, conditions or limits, of thine own individual will. thou dost laugh? err not, my son! the magus, even as the poet is the expression of the true will of his fellows, and his success is his proof, as it is written in the book of the law. for his work is to free men from the fetters of a false or a superannuated will, revealing unto them, in measure a

LIBER ASTARTE

deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. as for deities with whose nature no image is compatible, let them be worshipped in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5

erfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all..3 second, if any part of this love exceed, there is disease therein. as, in the love of othello for desdemona, love fs jealousy overcame love fs tenderness, so may it be in this love of a particular deity. and this is more likely, since in this divine love no element may be omitted. it is by virtue of this completeness that no human love may in any way attain to more than to forthshadow a little part thereof. 1 [fallacy of failing to distinguish between different senses of .to be. coupled with non distributio medii. t.s] 2 [this is the concluding line of the famous passage in cap. 42 of the egyptian book of coming forth by day (book of the dead) where various parts of the body of the

LIBER CORDIS CINCTI SERPENTE

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. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nig

LIBER CXCVII STORY OF SIR PALAMEDES

ds and men revered that sitteth upon caucasus. so muttered he a darkling weird, and smote his bosom murderous. his nails like eagles. claws were grown; his eyes were wild and dull; but thus sir lancelot spake .thy deeds atone by knightly devoir. he returned that .while the land was overgrown liber cxcvii 20 with giant, fiend, and ogre burned my sword; but now the paynim bars are broke, and men to virtue turned: therefore i sit upon the scars amid my beard, even as the sun sits in the company of the stars. then lancelot bade this deed be done, the achievement of the questing beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far e

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

not regard mere incredulity as necessary to the idea, though credulity is incompatible with it. incredulity implies a prejudice in favour of a negative conclusion; and the true sceptic should be perfectly unbiassed. second, i exclude gvital scepticism. h what fs the good of anyfink? expects (as we used to learn about gnonne? h) the answer, gwhy, nuffink! h and again is prejudice. indolence is no virtue in a questioner. eagerness, intentness, concentration, vigilance.all these i include in the connotation of gsceptic. h such questioning as has been called gvital scepticism h is but a device to avoid true questioning, and therefore its very antithesis, the devil disguised as an angel of light [or vice versa, friend, if you are a satanist; fis a matter of words.words.words. you may write x f

LIBER DCCCLX JOHN ST

. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled. and fragment 170 .having put on the completely armed-vigour of resounding light, with triple strength fortifying the soul and the mind, he must put into the mind the various symbols, and not walk dispersedly on the empyraan path, but with concentration] 3.52- 4.14 4.15- 4.30 john st. john 13 5.10. i should explain first that i write this record for other e

nd my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and liber dccclx 22 gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes for what could be done normally in 3) demands the whole attention. 1.30. drifted into a nap. well! we shall try what brother body really wants. 1.35. my attempt to go

three cs. was meditating on asceticism. john tweed once told me that swami vivekananda, towards the end of his life, wrote a most pathetic letter deploring that his sanctity forbad his .going on the bust. john st. john 107 what a farce is such sanctity! how much wiser for the man to behave as a man, the god as a god! this is my real bed-rock objection to the eastern systems. they decry all manly virtue as dangerous and wicked; and they look upon nature as evil. true enough, everything is evil relatively to adonai; for all stain is impurity. a bee.s swarm is evil.inside one fs clothes .dirt is matter in the wrong place. it is dirt to connect sex with statuary, morals with art. only adonai, who is in a sense the true meaning of everything, cannot defile any idea. this is a hard saying, thou

LIBER DCCCXI ENERGIZED ENTHUSIASM

nlight and truth and keenness of spiritual vision. after this prayer each returns to his own sanctuary, to his accustomed traffic in philosophy and labour in its fields. gso far then about the therapeuts, who are devoted to the contemplation of nature and live in it and in the soul alone, citizens of heaven and the world, legitimately recommended to the father and creator of the universe by their virtue, which procures them his love, virtue that sets before it for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the account of the ritual derived from a priori considerations will at once be manifest. transcriber fs note this work was first publ

LIBER HHH

ume his former posture. two-and-twenty times shall he figure to himself that he is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid

LIBER LIBRAE

and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble thyself before thy self, yet fear neither man not spirit. fear is failure, and the forerunner of failure: and courage is the beginning of virtue. 8. therefore fear not the spirits, but be firm and courteous with them; for thou hast no right to despise or revile them; and this too may lead thee astray. command and banish them, curse them by the great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he

LIBER LVII

blem. 1. is the goal not the means. too simple to serve a magician.s purpose. 2. vide supra. 3. still too simple to work with, especially as 3= 1 so easily. but, and therefore, a great number to venerate and desire. 4. the terrible weapon of tetragrammaton, the great enemy. the number of the weapons of the evil magician. the dyad made law. 5. the pentagram, symbol of the squaring of the circle by virtue of \yhla= 3.1415, symbol of man.s will, of the evil 4 dominated by man.s spirit. also pentagrammaton, jeheshua, the saviour. hence the beginning of the great work. 6. the hexagram, symbol of the macrocosm and microcosm interlaced, and of the end of the great work (pentagram on breast, hexagram on back, of probationer.s robe) yes it also symbolises the ruach, 214, q.v, and so is as evil in v

ses of liber legis. it represents 10 22, i.e. the whole of the law welded into one. hence we may be sure that the law shall stand as it is without a syllable of addition. note 1022, the modulus of the universe of atoms, men, stars. see .two new worlds. 222. the grand scale of 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a

LIBER LXVII THE SWORD OF SONG

take the precaution of indulging in a mild aperient before recording their opinions. notes 47 in scenes iii, vi, and vii, edmund, disgusted beyond all meaure with gloucester.s infamies, honourably and patriotically denounces him. the other scenes depict the miseries which follow the foolish and the unjust; and nemesis falls upon the ill-minded gloucester. yet shakespeare is so appreciative of the virtue of compassion (for shakespeare was, as i shall hope to prove one day, a buddhist) that cornwall, the somewhat cruel instrument of eternal justice, is killed by his servant. regan avenges her husband promptly, and i have little doubt that this act of excessive courtesy towards a man she did not love is the moral cause of her unhappy end. i would not that we should not attempt to draw any opi

laver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony.drink no intoxicating drinks! when i go to take pansil* it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fans on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified.and i think we should all make a point about that; there is great virtue in completeness. yes! do not believe that the buddha was a fool; that he asked men to perform the impossible or the unwise. do not believe that the sorrow of exist

otle. she began .buzz! buzz. went the mosquito from the very vitals of her delicate tube .indra was not unprovided with a disc.1 alas! jehjaour, art thou already in the toils? she had only lived eight months. ix .how you bungle. growled ganesha .fortunately we are better off this time. indra has been guillotined for his dastardly murder; so his place is vacant .eurekas. yelled the magus .his very virtue will save him from his predecessor.s fate .behold perdu. r abu then as indra! but oh, dear me! what a memory he was getting .it seems to me. he mused .that i.ve been changing a lot lately. well, i am virtuous.and i read in crowley.s new translation of the dhammapada2 that virtue is the thing to keep one steady. so i think i may look forward to a tenure of my mahakalpa in almost arcadian sim

irection desired. such is the real purport of all the apparently fantastic directions of solomon, abramelin, and other sages of repute. when a man has evoked and mastered such forces as taphtartharath, belial, amaimon, and the great powers of the elements, then he may be safely be permitted to begin to try to stop thinking. for, needless to say, the universe, including the thinker, exists only by virtue of the thinker.s thought.1 in yet one other way is magic a capital training ground for the arahat. true symbols do really awake those macrocosmic forces of which they are the eidola, and it is possible in this manner very largely to increase the magical .potential. to borrow a term from electrical science. of course, there are bad and invalid processes, which tend rather to disperse or to e

s a true magical ceremonial, the central arcanum alike of eastern and western practical transcendentalism. needless to observe, if i knew it, i should not disclose it. i therefore affirm the validity of the qabalistic tradition in its practical part as well as in those exalted regions of thought through which we have to recently, and so hardly, travelled. eight are the limbs of yoga: morality and virtue, control of body, thought, and force, leading to concentration, meditation, and rapture. only when the last of these has been attained, and itself refined upon by removing the gross and even the fine objects of its 1 see berkeley and his expounders, for the western shape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words..a.c. 2 a possible

LIBER MMCMXI NOTE ON GENESIS

numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father said that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come

LIBER MMM

has a far-reaching purpose leading eventually to the discovery of the true will. even a slight ability to change oneself is more valuable than any power over the external universe. metamorphosis is an exercise in willed restructuring of the mind. all attempts to reorganize the mind involve a duality between conditions as they are and the preferred condition. thus it is impossible to cultivate any virtue like spontaneity, joy, pious 16 pride, grace or omnipotence without involving oneself in more conventionality, sorrow, guilt, sin and impotence in the process. religions are founded on the fallacy that one can or ought to have one without the other. high magic recognizes the dualistic condition but does not care whether life is bittersweet or sweet and sour; rather it seeks to achieve any a

ence in the process. religions are founded on the fallacy that one can or ought to have one without the other. high magic recognizes the dualistic condition but does not care whether life is bittersweet or sweet and sour; rather it seeks to achieve any arbitrary perceptual perspective at will. any state of mind might arbitrarily be chosen as an objective for transmutation, but there is a specific virtue to the ones given. the first is an antidote to the imbalance and possible madness of the magical trance. the second is a specific against obsession with the magical practices in the third section. they are: 1) laughter/laughter 2) non-attachment/non-disinterest attaining these states of mind is accomplished by a process of ongoing meditation. one tries to enter into the spirit of the condit

LIBER SAMEKH

osheh h by his own motto as adeptus minor. for gishrael h let him prefer his own magical race, according to the obligations of his oaths to our holy order!16 (the beast 666 himself used gankh-f-n-khonsu h and gkhem h in this section) liber samekh svb figvra dccc 14 line 2 the adept reminds his angel that he has created that one substance of which hermes hath written in the table of emerald, whose virtue is to unite in itself all opposite modes of being, thereby to serve as a talis-man charged with the spiritual energy of existence, an elixir or stone composed of the physical basis of life. this commemoration is placed between the two personal appeals to the angel, as if to claim privilege to partake of this eucharist which createth, sustaineth and redeemeth all things. line 3 he now assert

ous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of a fiery sword, or of aught save that bodily vehicle of the holy ghost which is sacred to baphomet,22 by its virtue that concealeth the lion and the serpent that his image may appear adorably upon the earth for ever. let then the adept extend his will beyond the circle in this imagined shape, and let it radiate with the light proper to the element invoked, and let each word issue along the shaft with passionate impulse, as if its voice gave command thereto that it should thrust itself leapingly forward

h, etc, and gin act free, firm, aspiring, ecstatic, h rather than ggentle, h etc. as in the present text. liber samekh svb figvra dccc 26 a kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear! take ten that by one, and one that is one in three, to conceal them in six!27 the wand to all cups, and thy disk to all swords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the

y part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. then let the eleventh moon be consecrated wholly to this work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep* for know that the true formula whose virtue sufficed the beast in this attainment, was thus: invoke often so may all men come at last to the knowledge and conversation of the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666* these needs are modified during the process of initiation both as to quantity an

ay not abide in the perfect possession of his beloved. his most important task is thus to open his ears to the voice of his angel, that he may know him, how he is called. for hearken! this name, understood rightly and fully, declareth the nature of the angel in every point, wherefore also that name is the formula of the perfection to which the adept must aspire, and also of the power of magick by virtue whereof he must work. he then that is as yet ignorant of the name, let him repeat a word worthy of this particular ritual. such are abrahadabra, the word of the aon, which signifieth gthe great work accomplished h; and aumgn, already interpreted in this book* and the name of the beast, for that his number showeth forth this union with the angel, and his work is no other than to make all men

LIBER SEPTEM REGUM SANCTORUM

aspirant in the straight path& let him not fall into the way of those who err (there is no answer. let us arise& seek osiris (they come to the first throne) saturn welcome. welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: peace& plenty& contentment& good health& length of days. all these host thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall put ice against thy heart; he shall constrict thy whole being; he shall bring thee to sorrow& poverty& premature old age if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast

head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the second throne) jupiter welcome, welcome, welcome, for thou art chosen, o thou that host aspired to the brotherbood immortal. aspiration is strength& i give thee of my bounty: authority& the respect of men& distinction& praise& veneration. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall cast thee down& thou shalt be despised of all men& thy power shall be broken if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren

ut mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the third throne. mars welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: courage& energy& force; conquest& domimon. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall bum thee as with fire& all that thou hast shalt thou lose. and in thy battles shalt thou be overcome& thou shalt be broken& ground into dust if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he d

y brethren. pass thou on (they reach the fourth throne) 5 name or probationer motto of candidate. 3 sun welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: fame& jollity& a life fair& open; glory& harmony shall be thy servants& victory shall wait upon thee as an handmaid. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for he shall drive thee from the life of men, so that thou hidest in dens& caverns from the light& thy name shall be lost& thou shalt suddenly be slain if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he doe

ne hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the fifth throne) venus welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: love& beauty& true happiness, ease& abundance. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side for he shall destroy love in thee& all thy beauty shall be blasted& no word of kindness shalt thou ever hear again if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be

LIBER THISHARB

ts define the separate being of the exempt adept from the rest of the universe, and discover his relation to that universe.1 1. it is of such importance to the exempt adept that we cannot overrate it. let him in no wise adventure the plunge into the abyss until he have accomplished this to his most perfectest satisfaction.2 2. for in the abyss no effort is anywise possible. the abyss is passed by virtue of the mass of the adept and his karma. two forces impel him (1) the attraction of binah (2) the impulse of his karma; and the ease and even the safety of his passage depend on the strength and direction of the latter.3 3. should one rashly dare the passage, and take the irrevocable oath of the abyss, he might be lost therein through aons of incalculable agony; he might even be thrown back

st therefore understand those false notions before giving them up. unless this is done perfectly, one will get the true mixed up with the remains of the false [note added in mtp publication of liber 913] 3 one fs life has hitherto been guided by those false notions. therefore on giving them up, one has no standard of control of thought or action; and, until the truth is born, one can move only by virtue of one fs momentum. it is jumping off [note added in mtp publication of liber 913] 2 liber bracyt vel via memoria 4. it is even said that in certain circumstances it is possible to fall altogether from the tree of life, and to attain the towers of the black brothers. but we hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really soug

LIBER TURRIS

. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 10. this practice is also that which was spoken by fra. p. in a parable as follows: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seduc

LIBER V VEL REGULI

vel reguli or hydrocyanic acid. again, one might have a liaison with an ugly old woman until one beheld and loved the star which she is; it would be too dangerous to overcome the distaste for dishonesty by forcing oneself to pick pockets. acts which are essentially dishonourable must not be done; they should be justified only by calm contemplation of their correctness in abstract cases. love is a virtue; it grows stronger and purer and less selfish by applying it to what it loathes; but theft is a vice involving the slave-idea that one.s neighbour is superior to oneself. it is admirable only for its power to develop certain moral and mental qualities in primitive types, to prevent the atrophy of such faculties as our own vigilance, and for the interest which it adds to the .tragedy, man. c

if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that fire, interpret the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. 20 liber v vel reguli this then in the virtue of the magick of the beast 666, and the canon of its proper usage; to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness

LIBER XLI THIEN TAO

e with the historian at once. but let me say that i will have no interference with my story on the part of all these dull sensible people. i am going straight on, and if the reviews are unfavourable, one has s 4 liber xli always the recourse of suicide) dangerously unstable. the warrior aristocracy of the upper house had been so diluted with successful cheesemongers that adulteration had become a virtue as highly profitable as adultery. in the lower house brains were still esteemed, but they had been interpreted as the knack of passing examinations. the recent extension of the franchise to women had rendered the yoshiwara the most formidable of the political organizations, while the physique of the nation had been seriously impaired by the results of a law which, by assuring them in case o

next two years he had reduced the universe to the yang and the yin and their permutations in the trigrams of fo-hi and the hexagrams of king wu. in the last year he abolished the yang and the yin, and became united with the great tao. all this was very satisfactory to kwaw. but even his iron frame had become somewhat impaired by the unvarying diet of tinned provisions; and it was perhaps only by virtue of this talisman2 n a a h h a q q q q a a r r i i a a m e m a a that he succeeded in his famous attempt to outdo the feats of captain webb.3 nor was his reception less than a triumph. so athletic a nation as the japanese still were could not but honour so superb an achievement, though it cost them dear, inasmuch as the navy league (by an astute series of political moves) compelled the party

his natural inclination; for he will no longer plunge into his former excess. gso also she who was a prostitute from native passion may indulge with safety in the pleasure of love; she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity. but the one will understand and love the other. gi have been taxed with assaulting what is commonly known as virtue. true; i hate it, but only in the same degree as i hate what is commonly known as vice. gso it must be acknowledgged that one who is but slightly unbalanced needs a milder correction than whoso is obsessed by prejudice. there are men who make a fetish of cleanliness; they shall work in a fitter fs shop, and learn that dirt is the mark of honourable toil. there are those whose lives are rend

LIBER XV CHYMICAL JOUSTING OF PERARDUA

hereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet our brother perardua.and by now he was right skilful at the athanor!.determined to attain to that higher projection. therefore he subtly prepared a red dragon, o

LIBER XXXIII AN ACCOUNT OF AA

this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society m

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

is interpretation. vidar fs major act in the mythology, then, is one of vengeance. in this he is like vali, the avenger of baldr, and we may speculate that there may once have been a story about odin fs seduction or rape of grid, just as there exists one about his getting vali on rind (bous on rinda in saxo. vidar and vali are linked not only by acts of vengeance, and by alliteration, but also by virtue of surviving ragnarok and inhabiting the new world that is to exist. vafthrudnismal, stanza 51, is the best source: vidar and vali will inhabit the holy places of the gods, when surt fs fire dies down; modi and magni will have mjollnir and will bring about a cessation of killing. snorri is, as usual, more explicit. vidar and vali survive because neither fire nor the sea can harm them, and w

LOGOMACHY OF ZOS

hen we hate ourselves? our urges are ever ubiquitous, affinities change, and knowledge becomes redundant. never too old to learn, always too old to be taught. if all realization is by our relatability to different co-existences, then making the more variable is one purpose of being. the life-force and the ids have their logic, which does not preclude our having our own diversity of will. there is virtue in all non-conformity because it makes new forms. ecstasy is our out-span touching reality. it is a potent generative instant having a surplus that, when synchronized, may be used abstractly to incarnate another wish. there is honesty of purpose in virility. we are ever ultimate and all ultimates ultimately sublimate in auto-ego. i ask, what is conceivable when we cannot conceive even what

ou touch, shall touch flesh. we cannot love love too much when we find it. there is a self-revelation by a simple cryptic symbol: the meaning of all meanings. think well before you drain this cup of intoxicating possibilities. when our aspirations become as inexorable as affection, the mind will divulge techniques and media. heaven makes no moral laws, but gives us instincts towards rightness and virtue. the danger of the dynamic mind is that it seeks all kinds and degrees of complexity: fundamentals are a lost purpose in this forest of detail. let us desire no better pantheon than the zoomorphic in which to find a place: better to venerate our animal ancestry (until fully human, then the least attainable and most unknowable will disclose our next step. however incompatible discoveries may

reated them is of no import except as an expedient. if i@ 9"d..1/ 5..1..1. x. 6..q i$^9( q. pre-ordained channels, amoral, endowed with phallic grandiosity and let loose among excitements, i would end in hysteria unto paralysis: there is a law of reversal. giving our so( 1=h. m..1. 5 &7 i..q 2..q..1. p n>b. e s* 5% s@ h> 2 &v. w( 6 z..1( of eternity and our comprehension is begotten of time. your virtue is to believe in yourself as your self, i.e, as an individual making your individuality: cogito, ergo sum. vital belief overcomes all things, in that it will endow us with the means to do so. time is not a separate dimension but a purely human and arbitrary contrivance of measurement by comparison; yet time is integrated in us and all things as our spaciousness and our essential way of real

y in consummation. the only certainties are the great uncertainties of unremembered commitments to myself. t% s]%d. x5 (5. d< 5. 5. e 9"d. p. d..t" through dissatisfaction. speak not of the inconceivableness of god for i am this but am not a god. sensations are impacts from phases of outer energy, relevant or not but mostly hurtful. 5. r..1 o$ 5! z 5( x. 5: j y "d x' 1* symbology. even with great virtue of belief none can attain union with soul or noumen for they are ever interlocked. why begin with false beliefs? your unions are with your own ideas of them. the first law was duality, determining by differentiated duplication; for whatever is begotten is from a similarity. the chain of causation is a sequence of entities becoming less and less similar and, eventually, a unique diversion to

ons. fit subjects and media for the stray astrals of the q. 8. e..1. it is the negation of our own life. i teach the multiplicity of all things. of the gods, of the milliard. 87 xk 2 9- 9 $v( o. f 3= 1. in all things, but nothing obtains except by the casual unities of separates that make our differences. when a man realizes his essential separateness and sees himself as everything else, his only virtue is to further differentiate himself from otherness, then only has he won manhood towards godhood. my gods have grown with me, hence i never outgrow them; they are my potential. there are no final conclusions. we are born believing in means to an ultimate, and life is such desire believing. therefore, believe in the power of belief, and that sincerity will integrate sufficient will for its p

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ly not superior to the brute, he whose rational faculties ponder human affairs is a man; and he whose intellect is elevated to the consideration of divine realities is already a demigod, for his being partakes of the luminosity with which his reason has brought him into proximity. in his encomium of "the science of sciences" cicero is led to exclaim "o philosophy, life's guide! o searcher--out of virtue and expeller of vices! what could we and every age of men have been without thee? thou hast produced cities; thou hast called men scattered about into the social enjoyment of life" in this age the word philosophy has little meaning unless accompanied by some other qualifying term. the body of philosophy has been broken up into numerous isms more or less antagonistic, which have become so co

ccompanied by some other qualifying term. the body of philosophy has been broken up into numerous isms more or less antagonistic, which have become so concerned with the effort to disprove each other's fallacies that the sublimer issues of divine order and human destiny have suffered deplorable neglect. the ideal function of philosophy is to serve as the stabilizing influence in human thought. by virtue of its intrinsic nature it should prevent man from ever establishing unreasonable codes of life. philosophers themselves, however, have frustrated the ends of philosophy by exceeding in their woolgathering those untrained minds whom they are supposed to lead in the straight and narrow path of rational thinking. to list and classify any but the more important of the now recognized schools of

leatics are also included protagoras and anaxarchus. socrates (469-399 b.c, the founder of the socratic sect, being fundamentally a skeptic, did not force his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole world was a school of virtue. he held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reas

henians passed a law decreeing death to any citizen of megara found in the city of athens. nothing daunted, euclid donned woman's clothing and went at night to study with socrates. after the cruel death of their teacher, the disciples of socrates, fearing a similar fate, fled to megara, where they were entertained with great honor by euclid. the megarian school accepted the socratic doctrine that virtue is wisdom, adding to it the eleatic concept that goodness is absolute unity and all change an illusion of the senses. euclid maintained that good has no opposite and therefore evil does not exist. being asked about the nature of the gods, he declared himself ignorant of their disposition save that they hated curious persons. the megarians are occasionally included among the dialectic philos

rule of the aristocracy, both blood and breeding being essential to the establishment of this superior type. nietzsche's doctrine did not liberate the masses; it rather placed over them supermen for whom their inferior brothers and sisters should be perfectly reconciled to die. ethically and politically, the superman was a law unto himself. to those who understand the true meaning of power to be virtue, self-control, and truth, the ideality behind nietzsche's theory is apparent. to the superficial, however, it is a philosophy heartless and calculating, concerned solely with the survival of the fittest. of the other german schools of philosophic thought, limitations of space preclude detailed mention. the more recent developments of the german school are freudianism and relativism (often c

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

t thing in nature which the lord hath hidden from me! wherefore are these words so obscure? wherefore am i so ignorant? and then on his bended knees, stretching his hands to heaven, he said: o god, the creator of all, thou who knowest all things, who gavest so great wisdom unto solomon the son of david the king; grant unto me, i beseech thee, o holy omnipotent and ineffable father, to receive the virtue of that wisdom, so that i may become worthy by thine aid to attain unto the understanding of this key of secrets. and immediately there appeared unto me, the angel the lord, saying: do thou remember if the secrets of solomon appear hidden and obscure unto thee, that the lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do, thou promise unto me, th

vant, a wise understanding, penetrating and subtle heart, to acquire and comprehend all sciences and arts; give unto me capacity to hear, and strength of memory to retain them, so that i may be able to accomplish my desires, and understand and learn all difficult and desirable sciences; and also that i may be able to comprehend the hidden secrets of book one page 21 the holy writings. give me the virtue to conceive them, so that i may be able to bring forth and pronounce my words with patience and humility, for the instruction of others, as thou hast ordered me. o god, the father, all powerful and all merciful, who hast created all things, who knowest and conceivest them universally, and to whom nothing is hidden, nothing is impossible; i entreat thy grace for me and for thy servants, beca

each quarter of the earth, and raising his eyes to heaven, shall say: o lord, be thou unto me a strong tower of refuge, from the sight and assaults of the evil spirits. after which let him turn again towards the four quarters of the earth, and towards each let him utter the following words: behold the symbols and names of the creator, which give unto ye forever terror and fear. obey then, by the virtue of these holy names, and by these mysteries of mysteries. after this he shall see the spirits come from every side. but in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire

ase they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following manner, and let the exorcist be assured that even were they bound with chains of iron, and with fire, they could not refrain from coming to accomplish his will. the conjuration. o ye spirits, ye i conjure by the power, wisdom, and virtue of the spirit of god, by the uncreate divine knowledge, by the vast mercy of god, by the strength of god, by the greatness of god, by the unity of god; and by the holy name of god eheieh, which is the root, trunk, source, and origin of all the other divine names, whence they all draw their life and their virtue, which adam having invoked, he acquired the knowledge of all created things. i c

d he was found worthy to deliver the people israel from egypt, and from the servitude of pharaoh. i conjure ye by the most potent name of shaddai, which signifieth doing good unto all; which moses invoked, and having struck the sea, it divided into two parts in the midst, on the right hand and on the left. i conjure ye by the most holy name of el chai, which is that of the living god, through the virtue of which alliance with us, and redemption for us have been made; which moses invoked and all the waters returned to their prior state and enveloped the egyptians, so that not one of them escaped to carry the news into the land of mizraim. lastly, i conjure ye all, ye rebellious spirits, by the most holy name of god adonai malekh, which joshua invoked, and stayed the course of the sun in his

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart. it will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which extendeth to and spreadeth over the succeeding hours, so that the master of the art will be enabled to complete his work so as to arrive at the desired result. the key of solomon page 88 chapter iii. how the companions or disciples of the master of the art ought to regulate and govern themselves. when the master of the art wisheth to put in practice any operation o

he must strip them entirely naked: after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, in the name of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master

r or into the bath, and let him say: the exorcism of the water. i exorcise thee, o creature of water, by him who hath created thee and gathered thee together into one place so that the dry land appeared, that thou uncover all the deceits of the enemy, and that thou cast out from thee all the impurities and uncleannesses of the spirits of the world of phantasm, so they may harm me not, through the virtue of god almighty who liveth and reigneth unto the ages of the ages. amen. then shalt thou begin to wash thyself thoroughly in the bath, saying: mertalia, musalia, dophalia, onemalia, zitanseia, goldaphaira, dedulsaira, ghevialaira, gheminaira, gegrophera, cedahi, gilthar, godieb, ezoiil, musil, grassil, tamen, pueri, godu, huznoth, astachoth, tzabaoth, adonai, agla, on, el, tetragrammaton, s

all cases the wood being virgin, that is of one year s growth only. they should each be cut from the tree at a single stroke, on the day of mercury, at sunrise. the characters shown should be written or engraved thereon in the day and hour of mercury. this being done, thou shalt say: adonai, most holy, deign to bless and to consecrate this wand, and this staff, that they mav obtain the necessary virtue, through thee, o most holy adonai, whose kingdom endureth unto the ages of the ages. amen. after having perfumed and consecrated them, put them aside in a pure and clean place for use when required. figures 63 65. the key of solomon page 100 swords are also frequently necessary for use in magical arts. thou shalt therefore take a new sword which thou shalt clean and polish on the day of mer

in all magical operations, against all mine enemies, visible and invisible. i conjure thee anew by the holy and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, emanuel, the first and the last, wisdom, way, life, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure thee, o sword, that thou servest me for a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations. three other swords

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

enemies, and striking terror into rebellious spirits; the names of god the all powerful are therein expressly marked. editor s note. the letters of the names eloah and shaddai. in the center is the great letter vau, the signature of the qabalistic microprosopus. around is the versicle from psalm lxxvii 13 "who is so great a god as our elohim" figure 28. the fourth pentacle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below, el. round it is the versicle from psalm cx. 5 "the lord at thy right hand shall wound even kings in the day of his wrath" figure 29. the fifth pentacle of mars. w

in parchment, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence. editor s note. around the figure of the scorpion is the word hvl. the versicle is from psalm xci. 13 "thou shalt go upon the lion and added, the young lion and the dragon shalt thou tread under thy feet" figure 30. the sixth pentacle of mars. it hath so great virtue that being armed therewith, if thou art attacked by any one, thou shalt neither be injured nor wounded when thou fightest with him, and his own weapons shall turn against him. editor s note. around the eight points of the radii of the pentacle are the words "elohim qeber, elohim hath covered (or protected" written in the secret alphabet of malachim, or the writing of the angels. the versicl

dge of all things created, and to seek out and penetrate into hidden things; and to command those spirits which are called allatori to perform embassies. they obey very readily. editor s note. in the center is the name of god, el the hebrew letters inscribed about the dodecagram make the sentence "ihvh, fix thou the volatile, and let there be unto the void restriction" the versicle is "wisdom and virtue are in his house, and the knowledge of all things remaineth with him for ever" figures 44 and 45. the key of solomon page 76 figure 48. the fifth and last pentacle of mercury. this commandeth the spirits of mercury, and serveth to open doors in whatever way they may be closed, and nothing it may encounter can resist it. editor s note. within the pentacle are the names el ab, and ihvh. the v

ery kind of danger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. i

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natural philosophy,7 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents8 being applied to proper patients,9 strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effort,10 the which to the vulgar shall seem to be a miracle. origen saith that the magical art doth not contain anything subsisting, but although i

d thee by the especial and true name of god; and by that god that thou worshippest; and by the seal of thy creation; and by the most mighty and powerful name of god, iehovah tetragrammaton who cast thee out of heaven with all other infernal spirits; and by all the most powerful and great names of god who created heaven, and earth, and hell, and all things in them contained; and by their power and virtue; and by the name primeumaton who commandeth the whole host of heaven; that thou mayest cause, enforce, and compel the spirit n. to come unto me here before this circle in a fair and comely shape, without harm unto me or unto any other creature, to answer truly and faithfully unto all my requests; so that i may 32 it will depend on the quarter to which the spirit is attributed, which of the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

werful angel samael i invocate adjure command& most powerfully call you forth from your orders& places of residence to visible appearance in& through these great& mighty incomprehensible signall& divine name of the great god who wast, is& ever shall be, adonay zebaoth, adonay amioram, hagios aglaon tetragrammaton& by& in the name primeumaton which commandeth the whole host of heaven, whose power& virtue is most effectual for the calling you forth& command you to transmit your rays perfectly to lemegeton: clavicula salomonis 14 my sight& voice to my ears, in& through this celestial stone, that i may plainly see you& perfectly hear you speak unto me, therefore move o thou mighty& blessed angel samael& by his present name of the great god jehovah& by the imperial dignity thereof, descend& sho

e you call any of the dukes, you are to invocate the chief governing angel that governs the hour of the day or night, as followeth "o thou mighty& potent angel samael, who by the decree of the most high king of glory, ruler& governor of this first hour of the day, i, the servant of the highest, do desire& intreat you in& by these 3 great& potent names of god: agla on tetragrammaton& by the power& virtue thereof, to assist& help me in my affaires& by your power& authority to send& cause to come& appear unto me, all or any of those angels that i shall call by name that are residing under your government, to instruct, help aid and assist in all such matters or things according to their office as i shall desire or request of him or them& that they may do for me as for the servant of the highes

MEANING OF MASONRY

em than would ensue from their joining a purely social club. for" initiation--for which there are so many candidates little conscious of what is implied in that for which they ask--what does it really mean and intend? it means a new beginning (initium; a break-away from an old method and order of life and the entrance upon a new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that r

r they will, we are compelled to turn back upon ourselves, to seek a nd knock at the door of a world within; and it is upon this inner world, and the path to and through it, that masonry promises light, charts the way, and indicates the qualifications and conditions of progress. this is the sole aim and intention of masonry. behind its more elementary and obvious symbolism, behind its counsels to virtue and conventional morality, behind the platitudes and sententious phraseology (which nowadays might well be subjected to competent and intelligent revision) with which, after the fashion of their day, the eighteenth-century compilers of its ceremonies clothed its teaching, there exists the framework of a scheme of initiation into that higher path of life where alone the secrets and mysteries

lied" god blessed and loved the number seven more than all things under his throne" by which is mea nt that man, the seven-fold being, is of the most cherished of all the creator's works. and hence also it is that the lodge has seven principal officers, and that a lodge, to be perfect, requires the presence of seven brethren; though the deeper meaning of this phrase is that the individual man, in virtue of his seven-fold constitution, in himself constitutes the" perfect lodge" if he will but know himself and analyse his own nature aright. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our rea

a mystical" ladder of many rounds or staves" i.e, that there are innumerable paths or methods by means of which men are led upwards to the spiritual light encircling us all, and in which we live and move and have our being, but that of the three principal methods, the greatest of these, the one that comprehends them all and brings us nearest heaven, is love, in the full exercise of which god-like virtue a mason reaches the summit o f his profession; that summit being god himself, whose name is love. i cannot too strongly impress upon you, brethren, the fact that, throughout our rituals and our lectures, the references made to the lodge are not to the building in which we meet. that building itself is intended to be but a symbol, a veil of allegory concealing something else "know ye not" sa

ath, since the candidate is eventually restored to his former worldly circumstances and material comforts, and his earthly masonic career is not represented as coming to a close at this stage. all that has happened in the third degree is that he has symbolically passed through a great and striking change: a rebirth, or regeneration of his whole nature. he has been" sown a corruptible body; and in virtue of the self-discipline and self development he has undergone, there has been raised in him" an incorruptible body" and death has been swallowed up in the victory he has attained o ver himself. i sometimes fear that the too conspicuous display of the emblems and trappings of mortality in our lodges is apt to create the false impression that the death to which the third degree alludes is the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e approaching end of the divine age andthe coming of a new one, in which the summers would be flowerless, the cows milkless andwomen shameless and men strengthless, in which there would be trees without fruit and seaswithout fish, when old men would give false judgments and legislators would make unjustlaws, when warriors would betray one another and men would be thieves and there would beno more virtue in the world (babd, queen of the tuatha de danaan) and from the teutonic priestesses, the same:there saw she wade in the heavy streams, men- foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children shed each other s blood.hard is the world, sensual sin grows huge. there the sword-ages, axe-ages; shields are cleftin twain; storm ages, mur

mporary and preceding environments (p. 120)ankh-f-khonsuthe priest prince that ruled 2170 b.c. and who opened and held a dragon court.english freemasonic debaclethe english masonic system, which was extensively revised in the eighteenth century, adopted anexclusively western doctrine wherein thoth, the traditionally styled great architect, was figurativelysupplanted by the judeo-christian god. by virtue of this adjustment, it is claimed that the originalsecrets of freemasonry have been lost but rather more to the point is that the old mysteries wereshunned by the hanoverian inventors of the english system (based on a york rite, which retains onlyvague allegories and obscure ritual. there is no alchemical science now taught in these lodges, as wasthe case with the early scottish rite; the e

MICHAEL WYNN THE SOUL TRAVELERS

of identity.in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i, the beast 666, lift up my voice and swear that i myself have been brought hither by mine angel. after that i had attained unto the knowledge and conversation of him by virtue of mine ardour towards him, and of this ritual that i bestow upon men my fellows, and most of his great love that he beareth to me, yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord an

MORALS AND DOGMA

ofitable lessons to thyself! thou shalt be indulgent to error! ix [symbol: earth: thou shalt hear much: thou shalt speak little: thou shalt act well! thou shalt forget injuries! thou shalt render good for evil! thou shalt not misuse either thy strength or thy superiority! x [symbol: full moon: thou shalt study to know men; that thereby thou mayest learn to know thyself! thou shalt ever seek after virtue! thou shalt be just! thou shalt avoid idleness! but the great commandment of masonry is this "a new commandment give i unto you: that ye love one another! he that saith he is in the light, and hateth his brother, remaineth still in the darkness" such are the moral duties of a mason. but it is also the duty of masonry to assist in elevating the moral and intellectual level of society; in coi

affection and kindness should govern us in all our intercourse and relations with our brethren; and a generous and liberal philanthropy actuate us in regard to all men. to relieve the distressed is peculiarly the duty of masons--a sacred duty, not to be omitted, neglected, or coldly or inefficiently complied with. it is also most true, that truth is a divine attribute and the foundation of every virtue. to be true, and to seek to find and learn the truth, are the great objects of every good mason. as the ancients did, masonry styles temperance, fortitude, prudence, and justice, the four cardinal virtues. they are as necessary to nations as to individuals. the people that would be free and independent, must possess sagacity, forethought, foresight, and careful circumspection, all which are

o lend a helping hand. all of us should labor in building up the great monument of a nation, the holy house of the temple. the cardinal virtues must not be partitioned among men, becoming the exclusive property of some, like the common crafts. all are apprenticed to the partners, duty and honor. masonry is a march and a struggle toward the light. for the individual as well as the nation, light is virtue, manliness, intelligence, liberty. tyranny over the soul or body, is darkness. the freest people, like the freest man, is always in danger of relapsing into servitude. wars are almost always fatal to republics. they create tyrants, and consolidate their power. they spring, for the most part, from evil counsels. when the small and the base are intrusted with power, legislation and administra

are found everywhere in the ancient religions, and most of all in the kabalah and in the bible, is not sufficiently expressed by either the word"_geometry" or the word"_trigonometry" for that science includes these, with arithmetic, and also with algebra, logarithms, the integral and differential calculus; and by means of it are worked out the great problems of astronomy or the laws of the stars* virtue is but heroic bravery to _do_ the thing thought to be true, in spite of all enemies of flesh or spirit, in despite of all temptations or menaces. man is accountable for the _up_rightness of his doctrine, but not for the rightness of it. devout enthusiasm is far easier than a good action. the end of thought is action; the sole purpose of religion is an ethic. theory, in political science, is

prey and spoil of faction, the booty of the victory of faction--and leprosy is in the flesh of the state. the body of the commonwealth becomes a mass of corruption, like a living carcass rotten with syphilis. all unsound theories in the end develop themselves in one foul and loathsome disease or other of the body politic. the state, like the man, must use constant effort to _stay_ in the paths of virtue and manliness. the habit of electioneering and begging for office culminates in bribery _with_ office, and corruption _in_ office. a chosen man has a visible trust from god, as plainly as if the commission were engrossed by the notary. a nation cannot renounce the executorship of the divine decrees. as little can masonry. it must labor to do its duty knowingly and wisely. we must remember t

MOTTA MARCELO THE COMMENTARIES OF AL

rm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it not the immemorial and unchallenged tradition that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue one of the most powerful means, and one of the most essential conditions, of all magical works? this is no question of technical formulae such as may, with propriety, be modulated in the event of an equinox of the gods. it is one of those eternal truths of nature which persist, no matter what the environment, in respect of place or period" to these remarks i can but smile my most genial ass

emphasizes this question of dimension. the cube is rectilinear (therefore phallic no less than the axle; its unity suggests perfection projected as a 'solid' for human perception; its square faces affirm balance, equity, and limitation; its six-sidedness sets it among the solar symbols. it is thus like the sun in the zodiac, which is no more than the field for his fulfilment in his going. he, by virtue of his successive relation with each degree of the circle, clothes himself with an appearance of 'matter in motion, although absolute motion through space is a meaningless expression (eddington, space, time and gravitation. none the less, every point in the cube there are 2 of them has an unique relation with every point in the circle exactly balanced against an equal and opposite relation

ve worshipped me; ill, for i am the worshipper. again hadit (aiwass speaking for him, of course) lays down the law in no uncertain manner. he is heru-pa-kraath, and who worships him is doing ill, not only to himself or herself, but to mankind as a whole "i am the worshipper. harpocrates is also the dwarf-soul the secret self of every man, the serpent with the lion's head. now, hadit knows nuit by virtue of his 'going' or 'love. it is therefore wrong to worship hadit; one is to be hadit, and worship her. this is clear even from his instruction "to worship me" in verse 22 of this chapter. confer cap. i, verse 9. we are exhorted to offer ourselves unto nuit, pilgrims to all her temples. it is bad magick to admit that one is other than one's inmost self. one should plunge passionately into eve

"this folly against self: altruism is a direct assertion of duality, which is division, restriction, sin, in its vilest form. i love my neighbour because love makes him part of me; not because hate divides him from me. our law is so simple that it constantly approximates to truism "the exposure of innocence: exposure means 'putting out' as in a shop-window. the pretence of altruism and so-called virtue 'is a lie; it is the hypocrisy of the puritan, which is hideously corrupting both to the hypocrite and to his victim. to 'lust' is to grasp continually at fresh aspects of nuit. it is the mistake of the vulgar to expect to find satisfaction in the objects of sense. disillusion is inevitable; when it comes, it leads only too often to an error which is in reality more fatal than the former, t

there is here a reference to the two main types of the orgia of magick; i have already dealt with this matter in the comment. observe that in the 'mystic' work, the union takes place spontaneously; in the other, venom is shot forth. this awakes the earth to rapture; not until then does union occur. for, in working on the planes of manifestation, the elements must be consecrated and made 'god' by virtue of a definite rite. 27. there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason. intellectuals err terribly when they force proletarians to get 'education' in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. exper

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

, was born at samos, or, according to some accounts, at argos, and was reared by the sea-divinities oceanus and tethys, who were models of conjugal fidelity.[16] she was the [39]principal wife of zeus, and, as queen of heaven, participated in the honours paid to him, but her dominion only extended over the air (the lower aerial regions. hera appears to be the sublime embodiment of strict matronly virtue, and is on that account the protectress of purity and married women. faultless herself in her fidelity as a wife, she is essentially the type of the sanctity of the marriage tie, and holds in abhorrence any violation of its obligations. so strongly was she imbued with this hatred of any immorality, that, finding herself so often called upon to punish the failings of both gods and men in thi

fully guarded the best interests of the state, by not only protecting it from the attacks of enemies, but also by developing its chief resources of wealth and prosperity, was worthily chosen as the presiding deity of the state, and in this character as an essentially political goddess she was called athene-polias. the fact of athene having been born clad in armour, which merely signified that her virtue and purity were unassailable, has given rise to the erroneous supposition that she was the presiding goddess of war; but a deeper [45]study of her character in all its bearings proves that, in contradistinction to her brother ares, the page 45 god of war, who loved strife for its own sake, she only takes up arms to protect the innocent and deserving against tyrannical oppression. it is true

les..heracles felt that the time had now arrived when it became necessary to decide for himself how to make use of the extraordinary powers with which he had been endowed by the gods; and in order to meditate in solitude on this all-important subject, he repaired to a lonely and secluded spot in the heart of the forest. here two females of great beauty appeared to him [236]one was vice, the other virtue. the former was full of artificial wiles and fascinating arts, her face painted and her dress gaudy and attractive; whilst the latter was of noble bearing and modest mien, her robes of spotless purity. vice stepped forward and thus addressed him "if you will walk in my paths, and make me your friend, your life shall be one round of pleasure and enjoyment. you shall taste of every delight wh

stepped forward and thus addressed him "if you will walk in my paths, and make me your friend, your life shall be one round of pleasure and enjoyment. you shall taste of every delight which can be procured on earth; the choicest viands, the most delicious wines, the most luxuriant of couches shall be ever at your disposal; and all this without any exertion on your part, either physical or mental" virtue now spoke in her turn "if you will follow me and be my friend, i promise you the reward of a good conscience, and the love and respect of your fellowmen. i cannot undertake to smooth your path with roses, or to give you a life of idleness and pleasure; for you must know that the gods grant no good and desirable thing that is not earned by labour; and as you sow, so must you reap" heracles l

e love and respect of your fellowmen. i cannot undertake to smooth your path with roses, or to give you a life of idleness and pleasure; for you must know that the gods grant no good and desirable thing that is not earned by labour; and as you sow, so must you reap" heracles listened patiently and attentively to both speakers, and then, after mature deliberation, decided to follow in the paths of virtue, and henceforth to honour the gods, and to devote his life to the service of his country. page 266 full of these noble resolves he sought once more his rural home, where he was informed that on mount citharon, at the foot of which the herds of amphitryon were grazing, a ferocious lion had fixed his lair, and was committing such frightful ravages among the flocks and herds that he had become

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

nt, and it is absolutely essential that it be followed exactly in the manner that i will reveal to you. after the dice have been stirred thoroughly, pick up one of the dice with your right hand. hold it in the palm of your hand, and speak these words: i invoke thee, yog-sothoth, guardian of the mysteries, to hear and accept this offering. i hold in my hand the instrument through which< thy power, virtue and authority shall manifest. it will forever reveal the truth of what shall come to pass in future times. so mote it be. recite this invocation with each dice, placing them in a neat stack on your left. when the ritual has been completed, you have made a very definite contact with the astral world. your dice are ready to spell out exactly what the future holds in their unique, prophetic co

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

s world where social and legal constraints imposed immobility and attachment to a fief, the status of the church allowed an escape from this servitude. for builders it included a precious right, one that was indispensable to the practice of their trade: the right of circulation, the freedom to travel. the most famous of the ecclesiastical architects of the merovingian era, for his science and his virtue, both connected to his education and his role in the monastic movement, is saint eloi. he was born in 588 in cadillac, near limoges, where he took lessons from a teacher named abbon. he then moved to the kingdom of the franks, where he became ecclesiastical and monastic associations 37 the minister of king dagobert. he designed the blueprints for several churches and monasteries (solagnac m

dy, now lit by three tapers. the murderers, in complete confusions, have no alternative but to make penitence. 54 the origins of freemasonry from ancient times to the middle ages some very valuable clues: it seems that any individual, regardless of personal status, could become a member of one of these brotherhoods. at this time, there was one in every diocese of normandy. an individual of proven virtue stood at the head of each one and the most holy virgin was selected as the patron saint of each. in order to be accepted it was necessary for an individual to meet three conditions: sacramental confession, the fulfillment of whatever penitence was imposed following this confession, and reconciliation with any personal enemies. when word went out about a new church to be built, the brotherho

have been members of monastic associations. who else indeed would have been able to pass on the torch that only those associated with monasteries had taken pains to keep alight? the secularization of monastic associations had actually been underway for a long time in preparation for their transformation into independent brotherhoods when the social setting was ready to permit their existence. by virtue of the fact that the monastic schools had given people an education and training from which it had derived enormous profit, the monks gradually lost their monopoly on knowledge and art. these fields had become popularized; the lay master builders, who had learned their secrets and traditions from ecclesiastics, grew greater in number until they were soon the majority. according to springer

l power (the pope) and temporal power (the king).18 in the acta latomorum, thory explains it as follows: jacques de molay, foreseeing the misfortunes that threatened an order whose existence he wished to perpetuate, designated as his successor brother jean-marc larmenius of jerusalem, who invested the grand masters destined to succeed him with patriarchal authority as well as magisterial power by virtue of the charter of transmission he was given in 1324. the original of this charter, consigned to the treasury under the title tabula aurea by order of the temple, contains the acceptance, signed propria manu, of all the grand masters to have succeeded larmenius. baron von hund, the 1756 creator of the rite of strict observance, provided this version of the story: after the order's downfall

rusalem and the prelates of other countries. it also gave the order complete authority to institute priests and chaplains to serve its churches* shortly afterward, another bull, this one issued by gregory viii in 1188, declared that the templars did not have to acknowledge the supremacy of any bishop other than the pope. this enabled them to avoid the pastoral authority of the bishop in paris. by virtue of these privileges, the order not only was spared the necessity of episcopal visits, but it also assumed visitation and jurisdictional rights over the dependent parishes of its commanderies, except for the ordinances of diocesen bishop's concerning the management of souls and the administration of sacraments. the order had the power to consecrate its own oratories and churches without any

ONYX TABLET OF SET

ays more impressive than talking. the ancient priesthood of set no records of the ancient priesthood of set have survived. we know of it only by its reflection, both in the character of set as he was portrayed symbolically and mythologically and in the nature of egyptian priesthoods in general. such details may be studied in categories #1 and #2 of the reading list, and it is assumed that you, by virtue of your recognition to the priesthood, have surveyed this field. here we wish rather to call attention to the four most significant facts known about the priesthood of set. they are (1) together with the priesthood of horus [the elder, it was the oldest of the egyptian priesthoods. if we date it to the earliest predynastic images of set found by archaeologists, we can establish an origin of

dynasties when set was preeminently in favor- and the presiding neter over egypt's greatest period of imperial glory. set's eclipse may well have been due to a more subtle, yet pervasive sentiment sweeping egypt. as sauneron and many other egyptologists have acknowledged, egyptian philosophy was based upon a millennia-old conviction of the absolute presence and influence of the neteru, and in the virtue of a social system in which the preservation of cyclical harmony was all-important. while the new empire of the xix-xx dynasties extended egypt's influence to palestine and mesopotamia, it also made the egyptians aware that there were many other functioning cultures in which the neteru were unknown [at least by their egyptian names. moreover the concept of egypt as just one among a number o

expert in the application of lbm. your advice will be sought. do not fall into the trap of being asked to "do lbm for" i*/ii* setians. they are quite capable of applying lbm principles for themselves, at a level appropriate to their initiatory status. your lbm workings should be for your own purposes and priorities as a priest or priestess. the function of the priesthood in greater black magic by virtue of the fact that you are recognized to the priesthood of set, very little need be said here. the function of gbm remains as it was when you entered upon the left-hand path, save with one difference: you are now a sacred being yourself; you have quite literally become a part of that to which gbm opens a door. therefore there is an element of "circularity" in gbm at this level; you are both t

PHILIP NEIL MYTHS LEGENDS EXPLAINED

like king midas (see pp. 40 41, king mark was said to have the ears of an animal. only his dwarf knew, but when the responsibility became too great, the dwarf confided the truth to a hawthorn bush: king mark has horse s ears. mark means horse in all celtic languages. sir gawain and the green knight gawain and the green knight is a poem dating from c. 1400, which tells how sir gawain s courage and virtue were tested. one new year s day, a huge green knight challenged gawain, one of king arthur s knights, to cut off his head. when gawain did so the green knight calmly picked it up and told him to come to the green chapel a year later, to receive a blow in return. after a long journey toward certain death, gawain spent three days at the castle of sir bertilak, preparing to meet his doom. duri

worn out that he died. his torso and limbs became the mountains. his eyes became the sun and moon, his flesh the land, his hair the trees and plants, and his tears the rivers and seas. his breath became the wind, and his voice the thunder and lightning. finally, pan gu s fleas became humankind. the eight immortals 118 the eight immortals the taoists venerate eight immortals who, through piety and virtue, have achieved eternal life. they have nothing in common apart from their immortality, and lived at different times in history, but they are usually depicted in a group, although myths and folktales attach to each of them individually. they live with the gods in the kun lun mountains at the center of the earth. here, they feast and amuse themselves in the gardens of the jade emperor, the su

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

expelled him from the craft.2. a grand mystic temple had been chartered in canada by alexander b.mott. the canadian members declared themselves independent, organized a sovereign sanctuary, and chartered a body of the rite of misraim in the united states, with w. b. lord of utica, new york as grand master.mott claimed that all rights to the rite of misraim in the united states belonged to him by virtue of his office as grand master of the rite of memphis.2. this led to much controversy with both lord and mott strongly asserting their authority. wilson went on conferring the degrees of the rite of memphis, and, in addition, the three craft degrees and, as a consequence, was expelled by the grand lodge of new york in b j a e for illegally conferring these degrees under claimed authority fro

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

ations allude to the gseven by seven h ritually pure animals, i.e, 14, and the gtwo by two h ritually impure animals, i.e, 4. the idiom for gseven by seven h is simply gseven seven, h implying 7+ 7, or 14. the same is true for gtwo by two, h or gtwo two, h or 4. 14+ 4= 18. the pure and impure animals are derived from the hei of the yud-hei-vav. the letter hei is associated with animals chiefly by virtue of the fact that the latter hei of the name havayah is associated with the 52-name, and 52 is the numerical value of the word for ganimal h (beheimah. true, we are dealing with the first hei of the name havayah, but in general, the two hei fs of the name havayah are the feminine sides of the two-letter pairs, while the yud and vav are the masculine sides. the gfeminine h here means grecipie

arizal on parashat vayishlach (5) 179 the verse continues: g cand g-d said in his heart c. h the heart, the seat of understanding, is associated with binah. smell is the subtle sense of discernment, of distinguishing between good and bad. the sense of sight is associated with keter, the open eye. sight is the most direct of the senses, allowing us an immediate perception of the object we see. by virtue of this all-encompassing inclusion, it is associated with keter, the enveloping, encompassing sefirah that comprises all the others. all of these are part of malchut of chesed. this is alluded to by the words gfrom the land of the south. h as mentioned previously, the south is associated with chesed. thus, we have the following scheme of associations between the sefirot and the senses: kete

the spring.4 however, since the jewish calendar is based lunar months, it is necessary to intercalate the year when the lunar year lags behind the solar year. know that all the months are [manifestations of] malchut [i.e, nukva of z feir anpin. there are two aspects to this [relationship: the first is the way [malchut relates to the months] intrinsically, and the second is the way [it does so] by virtue of its relationship with the male [partzuf, z feir anpin, as we will explain with g-d fs help. the jewish calendar is, as we said, a lunar calendar, and the moon is one of the physical manifestations of the feminine principle, nukva of z feir anpin. the moon reflects the light of the sun, just as nukva receives its inspiration from z feir anpin. in general, z feir anpin is associated with t

, which is subdivided into thirty [aspects. the hebrew for gmilitia h (shalishim) can be understood to mean gthirty h (sheloshim).10 the words for gmanned by h (al kulo) literally mean gover all of them. h thus, this phrase refers to the thirty that govern the midot and malchut, which are obviously the intellect. as we know, intellect comprises the three sefirot of chochmahbinah- da fat, which by virtue of their inter-inclusion comprise in turn thirty sub-sefirot. we have seen previously that higher levels of inter-inclusion (by tens, hundreds, etc) are associated with higher orders on the sefirotic tree. here, the opposite is the case. but the holy one, blessed be he, gremoved the wheels of his chariots. h11 g-d lured the egyptians into the sea, and they were followed by the pillar of fir

econd of the 72. it presumably is associated with gevurah since it is the second. the four faces of the beasts that carried the divine throne in ezekiels vision were that of a man, a lion, an ox, and an eagle. the lion-face signified chesed, the ox-face gevurah, the eagle-face tiferet (and the midot below it, and the man-face malchut. thus, this name (yud-lamed-yud) and the ox-face are related by virtue of their mutual association with gevurah. the difference is that in [the initials from] this verse, the yud fs are ascendant. they indicate the force of chesed. the lamed is left to be last. it indicates ima, the source of judgment that battles with egypt. in the verse from which these initials are taken, the order of the initials is yud-yud-lamed. thus, although this name indicates gevurah

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

renault, which i read on the tedious when regardie and i returned again. he died two years later. the novel regardie's work and legacy is that magicians to the modem day inquiring does that student approach and benefit and ritual without the aid of and more importantly, how does the "difference" in the individual's usual that by working assiduously, or as foolishly, misguidedly, it doesn't matter virtue" is an essential attitude to be i know of two women who intuitively imagining the roles of the officers they had no duly installed hierophant the magical formulae underlying their in terms of their individual magical with an active temple. upon approaching this book, i the first several weeks, read edition contained herein. i would this gives the student an overview of not only the hermetic

s, and "times" if one may borrow terminology from dunne's experiment with time. the distinction between them is one of quality and density of substance. the difference may well be one of dimension, besides representing different type-levels of consciousness, the "lower" worlds or sephiroth being interpenetrated or held by the "higher" thus kether, the crown, is inmalkuth, as one axiom puts it, by virtue of the fact that its substance is of an infinitely rare, attenuated, and ethereal nature, while malkuth, the physical universe is enclosed within the all-pervading spirit which is kether in precisely the same way that dunne conceives time no. 1, to be enclosed or contained, or moving as a field of experience, within serial time no. 2. so far as concerns the suvernals, for these are the idea

sented obiectively in the temple of initiation by the officers. without the least conscious effbrt on the part of fibaspirant, an invofmtary current of sympathy is produced by this external delineation of s irituadl arts which mav be sufficient to accom lishth e purpose of the initiation cerimony. the aesthetic agpeal to the imagination- quite apart from what could be called the intrinsic magical virtue with which the g. d. documents z. 1. and z. 3. deal at some length- stirs to renewed activitythe life of the inner domain. and the entire action of this type of dramatic ritual is that the soul may discover itself exalted to the heights, and during that mystical elevation receive the rushing forth of the light. applying these ideas then, to the neophyte or- so called because it is not attri

ent feeling more confident of himself and his ritualistic capacity, let him turn to the complex ceremonies whose formulae are summarised in the m&uscripts z. 2. these req;ire much preparation, intensive study, and a great deal of rehearsal and ex eriencem. oreover. he must not be disa vointedif, at first, the results fall s'hort of his anticipi&ions. persistence is'a admirable ancl <96> necessary virtue, particularly in magic. and let him endeavour to penetrate into the reasons for the apparent worthlessness or puerility of the aims of these formulae, such as transformation, evocation, invisibility, by reflection on the spiritual forces which must flow through him in order to effect such ends. and let him beware of the booby trap which was set up in the order- of doing but one of these cer

d even were it so, why shouldst thou despise one w? o is weaker than thyself? be thou well sure of this, that in slander and self-righteousness is sin. pardon therefore the sinner, but encourage not the sin. the master condemned not the adulterous woman, but neither did he encourage her to commit the sin. that th soul is firm that the evil 8ne will gain neither man nor courage is the beginning of virtue. therefore fear not the s irits, but be firm and courteous with them, for thou hast no right either to z espise or to revile them, and this too may lead thee into sin. command and banish the evil ones. curse them by fourth knowledge lecture 75 the great names of god, if need be; but neither mock nor revile them, for so assuredly thou wilt be led into error. a man is what he maketh himself w

REGARDIE TALISMANS

inburne, there is no conceivable reason why these should not be used instead of some other. the sole requirement is that the student should be emotionally moved by or involved in the quotation employed. in the last resort, let me assert here that rituals and talismans and all ceremonial magic become effective not only because of the employment of the trained will and imagination, but primarily by virtue of the affective arousal of which he is capable. enthusiasm or a divine frenzy is the primary productive factor. moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire and ether, the quintessence. and going further, i believe we can find the golden dawn attributions to these five elements a

vocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the unconscious depths of my psyche the latent potencies of the pleasureprinciple which have been suppressed by virtue of early puritanical training. we could also say that it will act as a constant reminder of the prescence and power of god. water being the element required to remedy the character defect, i select a large piece of heavy silver paper on which to paint names and symbols in peach water-colours or poster paints. the size of the silver crescent, apas, will be determined mostly by convenience, f

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

s hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism is pronounced he bows; and further he is caused to repeat the i\ h\ s\ v .the aspirant continues toward the north with his companions and around toward the south

h you have successfully passed are elementary, but in them liemany secrets, which will hereafter be revealed to you. in ancient times, knowledge as to the mosthigh was not made known without due preparation on the part of the aspirant, through purificationsrituals of the societas rosicrucianis in angliazelator7 by earth, air, water and fire, as well as by signal proofs of the applicants morality, virtue,prudence, and zeal. having advanced thus far with cheerfulness, are you willing to assure us of your good faith by a pledge of fidelity for vows are not exacted from members of this grade.aspirant:i am.celebrant:place your hand upon your heart. do you pledge your honour never to reveal the secret ceremonialof our mystic circle unless by permission of the supreme magus, and even then only in

and medicine, and as the hope you willhereafter discover in true mathematics and astronomy, by which being enabled to produce more andwonderful effects, he is brought nearer to god and his perfections; but perfection is obtainable onlyin the spirit when beyond these realms.as rosicrucians we are laborious, frugal, temperate, discreet and true, and. while acknowledgingourselves lovers of truth and virtue we neither dream of, hope for, nor endeavour to make anyreformation in the world through abstract religious dogmas.yet we exclaim, how glorious are the creator222s works; we watch the germinal powers of the planttransmute the fixed air and the elementary base water, into grass or leaves; and then feeding onrituals of the societas rosicrucianis in angliasecond section colour blue22 these, th

mn.wake the lute and quiv222ring stingsmystic truths urania brings,friendly visitant, to theewe owe the depths of rosary.fairest of the virgin choir,warbling to the golden lyre,welcome, here they art prevail,hail, divine urania, hail.here in friendship's sacred bower,the downy-winged and smiling hournirth invites, and social song,nameless mysteries amongcrown the bowl, and fill the glass,to every virtue, every grace,to the brotherhood resoundhealth, and let it thrice go round.we restore the times of old.,the blooming glorious age of gold;as the new creation free,blest with gay euphrosyne;we with godlike science talk,and with fair astrea walk;innocence adorns the day,brighter than the smiles of may.pour the rosy wine again,wake a bisker, louder strain;rapid zephyrs, as ye fly,waft our voice

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

all religions he saw nothing but astronomy, taking thus the symbolic cycle for doctrine and the calendar for legend. he was deficient in one branch of knowledge, that of true magic which comprises the secrets of the kabalah. dupuis passed through the antique sanctuaries, like the prophet ezekiel over the plain strewn with bones, and only understood death, for want of that word which collects the virtue of the four winds and can make a living people of all the vast ossuary, by crying to the ancient symbols: arise! take up a new form and walk! but the hour has come when we must have the courage to attempt what no one has dared to perform previously. like julian, we would rebuild the temple, and in so doing we do not believe that we shall be belying a wisdom that we venerate, which also juli

e seek to explain and accomplish it. intelligence and will have exercised alternately their power in the world; religion and philosophy are still at war with one another, but they must end in agreement. the provisional object of christianity was to establish, by obedience and faith, a supernatural or religious equality among men, to immobilize intelligence by faith, so as to provide a fulcrum for virtue which came for the destruction of the aristocracy of science, or rather to replace that aristocracy, then already destroyed. philosophy, on the contrary, has laboured to bring back men by liberty and reason to natural inequality, and to substitute wits for virtue by inaugurating the reign of industry. neither of these operations has proved complete or adequate; neither has brought men to pe

n archaic monuments by the girdle of isis, twice-folded in a love-knot round two poles, as well as by the serpent devouring its own tail, emblematic of prudence and of saturn. motion and life consist in the extreme tension of two forces. i would thou wert cold or hot, said the master. as a fact, a great sinner is more really alive than is a tepid, effeminate man, and the fullness of his return to virtue will be in proportion to the extent of his errors. she who is destined to crush the serpent's head is intelligence, which ever rises above the stream of blind forces. the kabalists call her the virgin of the sea, whose dripping feet the infernal dragon crawls forward to lick with his fiery tongues, and they fall asleep in delight. hereof are the hieratic mysteries of the duad. but there is

stion that his master was a kabalist; but we can state notwithstanding, to the glory of the same learned man, that his researches have shortened appreciably our work on the occult sciences, and that the key of the transcendent kabalah above all, indicated in the arcane versicle cited above, has been applied skillfully to an absolute reform of all sciences in the books of hoene wronski. the secret virtue of the gospels is therefore contained in three words, and these three words have established three dogmas and three hierarchies. all science reposes upon three principles, as the syllogism upon three terms. there are also three distinct classes, or three original and natural ranks, among men, who are called to advance from the lower to the higher. the jews term these three series or degrees

nation of the adept is diaphanous, whilst that of the crowd is opaque; the light of truth traverses the one as ordinary light passes through clear glass, and is refracted by the other, as when ordinary light impinges upon a vitreous block, full of scoriae and foreign matter. that which most contributes to the errors of the vulgar is the reflection of depraved imaginations one in the other. but in virtue of positive science, the seer knows that what he imagines is true, and the event invariably confirms his vision. we shall state in the ritual after what manner this lucidity can be acquired. it is by means of this light that static visionaries place themselves in communication with all worlds, as so frequently occurred to swedenborg, who notwithstanding was imperfectly lucid, seeing that he

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

lves to the proposed end, lead notwithstanding to that end by education and exercise of will. if a peasant rose up every morning at two or three o'clock and went a long distance from home to gather a sprig of the same herb before the rising of the sun, he would be able to perform a great number of prodigies by merely carrying this herb upon his person, for it would be the sign of his will, and in virtue thereof would be all that he required it to become in the interest of his desires. in order to accomplish a thing we must believe in our possibility of doing it, and this faith must be translated at once into acts. when a child says: gi cannot, h his mother answers: gtry. h faith does not even try; it begins with the certitude of finishing, and it proceeds calmly, as if omnipotence were at

deal at this point with the vital and palmary question, whether the real evocation and real conjuration of spirits are things possible, and whether such possibility can be demonstrated scientifically. to the first part of the question it may be replied out of hand that everything which is not an evident impossibility can and must be admitted provisionally. as to the second part, we affirm that in virtue of the great magical dogma of the hierarchy and of universal analogy, the kabalistic possibility of real evocations can be demonstrated; concerning the phenomenal reality consequent upon magical operations accomplished with sincerity, this is a matter of experience. as already narrated, we have established it in our own persons, and by means of this gritual h we shall place our readers in a

ants of alexandria. let us recognize here that it is a pantacle and consequently a concrete and an absolute sign of an entire doctrine, which has been that of an immense magnetic circle, not only for ancient philosophers but also for adepts of the middle ages. the restoration in our own day of its original value by the comprehension of its mysteries, might not that also restore all its miraculous virtue and all its power against human diseases? the old sorceresses, when they spent the night at the meeting-place of three cross-roads, yelled three times in honour of triple hecate. all these figures, with the acts analogous thereto, all these dispositions of numbers and of characters, are, as we have said, so many instruments for the education of the will, by fixing and determining its habits

sil, tied by a thread taken from a virgin's distaff and provided with a handle of hazelwood from a tree which has not yet fruited. the characters of the seven spirits must be graven thereon with the magic bodkin. the salt and ash must be consecrated separately, saying: over the salt may wisdom abide in this salt, and may it preserve our minds and bodies from all corruption, by hochmael and in the virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the t

and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton command thee by the angel and the lion! michael, gabriel, raphael, and anael! flow moisture, by the spirit of eloim. earth, be established by adam jotchabah. spread, firmament, by jahubehu, zebaoth. fulfil, judgment, by fire in the virtue of michael. angel of the blind eyes, obey, or pass away with this holy water! work, winged bull, or revert to the earth, unless thou wilt that i should pierce thee with this sword! chained eagle, obey my sign, or fly before this breathing! writhing serpent, crawl at my feet, or be tortured by the sacred fire and give way before the perfumes that i burn in it! water, return to water; fire, b

ROBERT KIRK WALKER BETWEEN WORLDS

er [of the sight. as it may likewise seem strange, yet nothing vicious, in the [cases of] such as mr. greatrakes, the irish stroker [that is, healer, seventh sons, and others that cure the king's evil, and chase away diseases and pains, with only [that is, nothing more than] stroking of the affected part [of the body. which [ability, if it be not the relic of miraculous operations, or some secret virtue in the womb of the parent, which increases until seven sons be born and decreases by the same degrees afterwards, proceeds only from the sanative [that is, curative] balsam of their healthy constitutions. virtue goes out from them by spirituous effluxes into the patient, and their vigorous healthy spirits affecting the sick [just] as usually the unhealthy fumes of the sick infect the sound

ntors of ridiculous utopias, or the first probable asserters punished as inventors of new gods and worlds. or why, in england, the king cures the struma by stroking, and the seventh son in scotland, whether his temperate complexion conveys a balsam, and [so] sucks out the corrupting principles by a frequent warm sanative contact or whither the parents of the seventh child put forth a more eminent virtue to his production than to all the rest, as being the high water mark, meridian, and height to which their vigour ascends, and from that [height] further have a gradual declining into a feebleness of the body and its productions. and then: q 1. why is not the seventh son infected himself by that contagion he extracts from another? q 2. how can once or twice stroking with a cold hand have so

that [height] further have a gradual declining into a feebleness of the body and its productions. and then: q 1. why is not the seventh son infected himself by that contagion he extracts from another? q 2. how can once or twice stroking with a cold hand have so strong a natural operation, as to exhale all the infectious warming corroding vapours? q 3. why may not a seventh daughter have the same virtue? so that it appears, albeit a happy natural constitution concurs, yet something is in it [that is] above nature. therefore every age has some secret left for its discovery, and who knows but this intercourse between the two kinds of rational inhabitants of the same earth may be not only believed shortly [that is, soon, but as freely entertained and as well known as now [are] the art of navi

w to the name of jesus. elisha saw gehazi not only intellectually [that is, in the mind] but sensibly [that is, with the eyes, when [he was] out of reach of an ordinary view. it wants not good evidence that there are more managed by god's spirit good, evil, and intermediate spirits among men in this world, than we are aware of the good spirits ingesting fair and heroic apprehensions and images of virtue and the divine life, thereby animating us to act for a higher happiness according to our improvement and [the good spirits] relinquishing us as strangely upon our neglect [of virtue, or our embracing the deceitful siren-like pictures and representations of pleasures and gain presented to our imaginations by evil and sportful angels to allure us to an unthinking ungenerous and sensual the se

[are] who live on the surface of the earth? answer: the seers tell us that these wandering aerial people have not such an impetus and fatal tendency to any vice as men [do; for they are not drenched into so gross and dreggy bodies as we [are] but [they are] yet in an imperfect state, and some of them make better essay [that is, attempts] for heroic actions than others, having the same measures of virtue and vice as we, and still expecting advancement to a higher and more splendid state of life. one of them is stronger than many men, yet [they] do not incline to hurt mankind, except by commission for a gross misdemeanour, as [in the case of] the destroying angel of egypt and the assyrians [in] exodus 12:29, and 2 kings 10:35. they haunt [that is, inhabit] most where there is most barbarity

RUBY TABLET OF SET

vinity "substitute kings" were occasionally employed in classification: v2- 102- 2 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 07, 1997 ce subject: philosophy reading list: 3a, 16a, 16l, 16m mesopotamia to preserve the real ones from divine wrath or physical danger. in egypt this never happened; the actual pharaoh remained completely accountable. virtue in mesopotamia was understood as obedience to the willful desires of the god(s, not harmony with their natural principles. the "wrath of the gods" was feared by the state in mesopotamia, as it was never in egypt (which was ruled by a god-king. the mesopotamian king sought the "right ruling" of his community, in accordance with the akkadian principle of shulmu (later adopted by the hebrews a

reading list #5 #12 #16 maximization of individual desires while avoiding suffering at others' hands. socrates indirectly refutes this by prescribing the ideal state. the "republic" hence socrates answers thrasymachus and glaucon by arguing that it is more natural for a man to be just rather than unjust if his soul is healthy and each part is doing its proper work. it was important to plato that virtue be raised to a level of rationality. it was not enough for people to be unconsciously or instinctively virtuous; they must "taste of the knowledge of good and evil" and then knowingly choose the good. plato stratified thought as eikasia (primitive emotion, pistis (ordinary active/reactive thinking, dianoia (precise, logical, enlightened thought, and noesis (intuition and apprehension of the

im as a totalitarian oligarch. they are also bewildered by the "mysticism" which permeates his writings. such "mysticism" is intelligible to those familiar with egyptian and pythagorean concepts. in the laws plato argues that the wise man must be subjected to laws which are not as competent as he is in order that unwise men will continue to trust him, because otherwise they cannot understand him. virtue in the laws is the proper posture towards pleasure and pain reached by reason. lf the reasoning is adopted by the city, the result is law. the rule of laws is an imitation of divine rule. hence honor must be paid to the gods by the populace. there must be resistance to law-changing, but laws can be changed with caution by wise men (philosophers. failures of the ideal state result in timocra

d by pyrrho of elis (360-270 bce) and timon of the platonic academy in athens (320-230 bce, may be defined as the doctrine that any true knowledge is impossible, or that all knowledge is uncertain. a position that no fact or truth can be established on philosophical grounds [but how could a sincere skeptic be certain of this position] if nothing can be conclusively known, argues the skeptic, then virtue lies in avoidance of judgment and thus of action. the state is something to be reluctantly endured for whatever relief from negative values it offers. it is not a positive thing in itself. in many ways skepticism may be considered a "clever" parody of the socratic method. socrates, however, used a skeptical approach towards knowledge as a "clearing away the mental underbrush" device in orde

es with human fortunes. he rejected metaphysics, holding that humans can know nothing of the suprasensual world. reason, he said, must accept the evidence of the senses. epicurus considered mankind a completely natural product. and mind only another kind of matter. the soul can feel or act only by means of the body, he maintained, and it dies with the body's death. accordingly epicurus considered virtue to be not an end in itself, but rather the means toward happiness. he recommended the simple, non-envious life of the country peasant "everything natural is easily procured, and only the useless is costly "desires may be ignored when our failure to accomplish them will not really cause us pain" epicureanism thinks of happiness in a negative fashion, i.e. freedom from pain. it thinks of wisd

SALMANRUSHDIE THESATANICVERSES

were crushed beneath the weight of their desire, and when they returned to the hispano-suiza it was impossible to conceal anything from chauffeur or maid on account of the foodstains all over their clothes- while the next minute she was recoiling from him, not cruelly but in sadness, drawing her hand away and making a tiny gesture of the head, no, and he stood, bowed, retreated, leaving her with virtue and lunch intact- the two possibilities kept alternating, while dying rosa tossed on her bed, did-she-didn't-she, making the last version of the story of her life, unable to decide what she wanted to be true. o o o "i'm going crazy" gibreel thought "she's dying, but i'm losing my mind" the moon was out, and rosa's breathing was the only sound in the room: snoring as she breathed in and exha

_preferred_ revolt against history being what makes him, in our chosen idiom "false? and might we then not go on to say that it is this falsity of self that makes possible in chamcha a worse and deeper falsity- call this "evil- and that this is the truth, the door, that was opened in him by his fall- while gibreel, to follow the logic of our established terminology, is to be considered "good" by virtue of _wishing to remain, for all his vicissitudes, at bottom an untranslated man- but, and again but: this sounds, does it not, dangerously like an intentionalist fallacy- such distinctions, resting as they must on an idea of the self as being (ideally) homogeneous, non-hybrid "pure- an utterly fantastic notion- cannot, must not, suffice. no! let's rather say an even harder thing: that evil m

s in turmoil. it seemed gibreel had not managed to escape from his inner demons. he, salahuddin, had believed- na vely, it now turned out- that the events of the brickhall fire, when gibreel saved his life, had in some way cleansed them both, had driven those devils out into the consuming flames; that, in fact, love had shown that it could exert a humanizing power as great as that of hatred; that virtue could transform men as well as vice. but nothing was forever; no cure, it appeared, was complete "the film industry is full of wackos" swatilekha was telling george, affectionately "just look at you, mister" but bhupen grew serious "i always saw gibreel as a positive force" he said "an actor from a minority playing roles from many religions, and being accepted. if he has fallen out of favou

SATANGEL

e, sustained whilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire of god, identified in later scrip

by the medieval demonologist alphonsus de spina. focalor, forcalor, furcalor (goetia, 41st spirit. duke commanding 30 legions. appears as a man with griffin s wings. kills and drowns men, overthrows warships, controls wind and sea. originally of the seventh throne, a position to which he hopes to return. foras (goetia, 31st spirit. president commanding 29 legions. appears as a strong man. teaches virtue of herbs and precious stones, logic, ethics, invisibility, long life, eloquence, discovers treasures and lost objects. forcas, furcas (goetia, 50th spirit. knight commanding twenty legions. master of the devil s stables who can render objects invisible, and may be invoked to find lost objects. teaches rhetoric, mathematics, and logic. forneus (goetia, 30th spirit. marquis commanding 29 legi

ny kind can come, and the warlock with his right thumb shall inscribe on the grave the characters here indicated; moreover, for the space of three days he shall sprinkle the four corners with holy water, saying, prayer christ jesus, redeemer of men, who, being the lamb without spot, was immolated for the salvation of the human race, who alone was found worthy to open the book of life, impart such virtue to this lambskin that it may receive the signs which we shall trace thereon, written with thy blood, so that the figures, signs, and words may become efficacious, and grant that this skin may preserve us against the wiles of demons, that they may be terrified at the sight thereof, and may only approach them trembling, through thee, jesus christ, who reignest through all ages. amen. the lita

ur me in the adjuration which i address to thy mighty minister, lucifuge rofocale, being desirous to make a pact with him. i beg thee also by the power of tetragrammaton o prince beelzebuth, to protect me in this undertaking. o, count astorat, be propitious to me, and grant that this night the great lucifuge may appear unto me under a human form, free from evil smell, and that he may accord me in virtue of the pact which i propose to enter into, all the desires i make. o grand lucifuge, i pray thee now to quit thy dwelling, wheresoever it be, and hasten hither to speak with me. otherwise will i compel thee by the power of the strong living god, his beloved son, and the eternal holy spirit. obey promptly, or thou shalt be eternally tormented by the power of the potent words of the grand cla

thee by the power of the strong living god, his beloved son, and the eternal holy spirit. obey promptly, or thou shalt be eternally tormented by the power of the potent words of the grand clavicle of solomon the king, wherewith by the powers of magick he was accustomed to compel the rebellious spirits, to receive his compact. then straightaway appear, or i will unhesitatingly torture thee by the virtue of the great words of this clavicle. aglon, tetragram, vaycheon, stimulamaton, ezphares, retragrammaton, olvaram, irion, estiyon, existon, eryona, onera, orasym, mozm, messias, soter, emanuel, sabaoth, adonay, te adoro, et te invoco, amen. manifestation of the spirit lo i am here. what dost thou seek of me? why dost thou disturb my repose? answer me. reply to the spirit it is my wish to mak

SATANIC RITUALS

d by frenzied sexual release, were virtually indistinguishable from the ecstatic flailing about of the dervishes. undoubtedly the strongest testimony to the influence of foreign sects upon the khlysty was their dogma of "repentance through sin"-the proposition that physical intercourse with a "divine" or chosen one (one in whom a god or the flame of god dwelt) would abolish and transform sin into virtue. this doctrine has overt resemblance to and varies only slightly from one preached by the brethren of the free spirit in france, germany and czechoslovakia in the fifteenth and sixteenth centuries. the brethren of the free spirit was a sect of dissidents that miscarried from the womb of its mother roman church. they taught that within each human being there dwelt a little divine spark (f nk

priest receives chalice, places it in front of altar, censes it, and blesses it with the mudra of the flame (closed fingertips of both hands held together, forming an upward point. he raises the chalice to honor the altar, then drains the chalice, which acolyte removes] the lesser litany of desire celebrant: calling to mind the seekers after joy, who have, at the hands of unnatural and perfidious virtue, perished, we, thy brothers, ardently desire: dominion o'er the teeming lands beneath the darkened sky, above the watery sea! participants: groznoye bozhe tchornava ognia padai seela! dread lord of the dark flame give power! celebrant: rearing turrets and massive domes with iron walls and courts of stone! participants: groznoye bozhe tchornava ognia padai krepost! dread lord of the dark fla

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ividual, once initiation is complete has become a part of a larger timeless tradition. this concept is mainly found in traditional satanic groups such as the order of nine angles. initiation, whilst essentially being individual, that is, focusing upon the individuality of the new initiate which will therefore determine specific events that he or she may undergo, means that the individual will, by virtue of his or her initiation, add to the larger sinister tradition of which he/she is now a member. examples of this role are found in the development of new ways to manifest the sinister energy of the tradition. art, music, philosophy, politics and literature are all examples of this creative expression that the new initiate is eventually expected to develop further, a development that should

e christian mass, the participants of the black mass effectively tap into and alter their own, often unconscious, feelings and thoughts that pertain to the christian world-view. from such a perspective the theory that satanists who perform the black mass hold the christian world-view as their own becomes a fallacy. for the satanist is trying to free him or herself from the christian world-view in virtue of his or her performance of the black mass. for example, in the order of nine angles version of the black mass the christian 'our father' is replaced by the 'satanic our father' thus 'our father which wert in heaven hallowed be thy name in heaven as it is on earth. give us this day our ecstasy and deliver us to evil as well as well as temptation for we are your kingdom for aeons and aeons'

teway to the abode of the dark gods. the role of the orgy within satanism has two main functions. firstly it provides a release of any sexual repression, be it conscious or unconscious, that has been acquired during and prior to the individual's puberty. this period of sexual development has largely been corrupted, according to satanists, by the rise of christian morality concerning sexuality. by virtue of this repression during the most important period of sexual development, christianity has distorted numerous psyches with an un-insightful advocation of celibacy that does not lead one to self-knowledge but to psychical disorder. this repression is therefore inevitably sublimated in numerous ways. accordingly some individuals may sublimate the sexual energy in such a manner that they orie

ritual where the individual invokes the chaotic energies of the abyss by visualising a crystal filling with darkness whilst continually chanting the word "chaos" entrance into the abyss, if successful, will result in changes of consciousness that will culminate in the individual himself becoming such a gate between the two worlds. speaking less esoterically this means that the individual will, by virtue of the changes in consciousness that include the crystallisation of the astral body, be able to manifest magical energies without recourse to the procedure of magical ritual. symbolism is therefore no longer necessary although it may still be used by the new master or mistress. the third interpretation of the abyss comes from the society of dark lily who teach that it is symbolic of the jou

nd the church. there has also been an attempt to focus upon the reasons behind the practice of black magic by satanists rather than simply focusing upon the rituals themselves. thus, where satanic traditions, such as that of sacrifice are discussed there has been an attempt to relate the reasoning behind the tradition and thereby reveal the reasons why such a tradition exists. it is hoped that in virtue of the areas discussed, it has also been shown that satanism can no longer simply be reduced to a 'cult' phenomenon with all the associated stigma that is attached to the word. for satanists, freedom from society and most especially morality, is an important aspect of satanism. yet this does not imply that satanism can be reduced purely to a process of cathartic rebellion. thus, some teachi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

d and his followers. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. daevas: ancient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious gro

nd, are built to symbolize the five elements: water, air, fire, earth, and wisdom. the base of such temples is square, symbolizing the earth, and comes to a point at the top, representing wisdom. buddhist temples generally have statues and shrines to the buddha or to buddhas and bodhisattvas. for the followers of theravada, only images of the buddha are used as aids to meditation, focusing on his virtue. but mahayanists worship many different buddhas and bodhisattvas. images and statues of these, especially in tibet and china, are included in the temples and are thought to have miraculous or supernatural powers. in china and japan, buddhist temples are called pagodas and are built several stories high, with a curved roof and a tower on top. though most buddhist temples are found in asia, t

alue of learning, and devotion to family, including ancestors. confucianism teaches that there is a natural order to society, which relies on proper relationships. if these proper relationships are maintained through traditional rituals and etiquette, or li (good manners, society will also be well ordered. another important aspect of confucianism is the concept of ren (also spelled jen, or social virtue and empathy, the ability to feel for and sympathize with others. in its early development confucianism was primarily an ethical system, describing how to lead a good, moral life. after his death confucius s sayings were written down by his followers. his teachings increased in popularity until the time of the han dynasty, when confucianism became china s official state religion (a chinese d

ize and practice some of the aspects of the system, including its emphasis on family and respect for elders. in that respect, much of the 1.3 billion people of mainland china still follow the fundamentals of confucianism. words to know benevolence: the tendency to do good and to be kind to others. canon: the official, sacred texts of a religion. de: political power that is the result of a ruler s virtue and honesty. dynasty: a sequence of rulers from the same family. ethics: the study of moral values and rules or a guide to such values and rules. etiquette: proper behavior; good manners. filial piety: the respect and devotion a child shows his or her parents. five classics: the original texts used by confucius in his practices and teachings: liji, shijing, shujing, chunqui, and yijing. fou

t gives to his or her ruler. women consistently ranked below men in the model hierarchy, or ladder of authority: a wife owed respect to her husband, sons (and daughters) to their mothers as well as their fathers, and so on down to the wives of the sons, who owed respect to everyone. the ideal ruler, for confucius, should be the model gentleman, who rules by de, or political power achieved through virtue and honesty. the ideas for confucianism grew out of a troubled time in china. the centralized power of the emperor was breaking down, and society in general was suffering because of it. confucius was born during a period known as the zhou dynasty. this dynasty lasted from the eleventh century bce to the third century bce. in 771 bce, however, under pressure from invading tribes from central

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

arbor artis appears to you, with its blossoms it announces now lapidem philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, never forget the poor. then thou wilt praise god with the legion of the angels, now and forever. mercy- choice light, strength, joy in the recognition of god's virtue and hymn of praise. darkness, evil-doing, fear in godlessness, sin and vice. come ye to the mercy-seat. go ye to the pit of fire mars: fear, heat, therein consists the sensibilities. mercury: bitter, drawing and moving out of the harsh quality, which causes a sting within, and remains in that spirit, the existence of mobility. saturn: harsh, hard, cold, severe, sharp, sour, inclined to rude

SEPHER YETZIRAH WESTCOTT

nd reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shadow. the twenty-third path is the stable intelligence, and it is so called because it has the virtue of consistency among all numerations. the twenty-fourth path is the imaginative intelligence, and it is so called because it gives a likeness to all the similitudes which are created in like manner similar to its harmonious elegancies. the twenty-fifth path is the intelligence of probation, or temptation, and is so called because it is the primary temptation, by which the creator trieth all

SEVEN SHADES OF SOLITUDE

his is the path of one who seeks for the gnosis of liberty, who walks without attachment to fear or hope into the tameless wilderness of his own self-vision. the hermitage of the transgressor resides under the patronage of qayin azhaka: the heresiarch, the initiate attained in the deific assumption of the cainite wisdom, the illumined one of the draconick stars of heaven. liberty is the principal virtue of this station, together with the myriad and nameless arcana which the hermit may find in his silent and secret path. vi) the sixth solitude is the unbounded hermitage of the self-beholder. it is the solitude of one who looks into the polish d surface of the existant and beholds the self-same face of ipseity. unto the hermit of the sixth solitude, all-that-is is self-as-otherness: self-rea

e of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three main views of solitude: external, internal, and secret. the external view of solitude is that arising from physical isolation, that is, from the seclusion of the self from all others. in this view one is deemed alone in terms of external referents. by virtue of external solitude the practitioner dwells apart from the company of man and woman, and is thus able to focus all intent in such deeds as are needful of quiescence, introspection, and outer tranquillity. in nomine abilo. the internal view of solitude is that arising from initiatic isolation, that is, from the realisation of the unique autonomy of the self, independent of external factors

ction, and outer tranquillity. in nomine abilo. the internal view of solitude is that arising from initiatic isolation, that is, from the realisation of the unique autonomy of the self, independent of external factors. in this view one is deemed alone in terms of internal referents, in that one has attained to an inner solitude which functions irrespective of the presence or absence of others. by virtue of internal solitude the practitioner may dwell alone or in the presence of man and woman, he may partake in praxes of an individual or collective nature without bias or compromise; all may serve to empower the position of his spiritual equipoise. having attained to a realisation of magical autonomy the mage may serve as initiator unto all aspirants, for all other is the mirror of his own s

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nd superficial accounts to be found in the works usually referred to on the subject, it struck me as possible that mr. d 's collection, which was rich, not only in black-letter, but in manuscripts, might contain some more accurate and authentic records of that famous brotherhood, written, who knows? by one of their own order, and confirming by authority and detail the pretensions to wisdom and to virtue which bringaret had arrogated to the successors of the chaldean and gymnosophist. accordingly i repaired to what, doubtless, i ought to be ashamed to confess, was once one of my favourite haunts. but are there no errors and no fallacies, in the chronicles of our own day, as absurd as those of the alchemists of old? our very newspapers may seem to our posterity as full of delusions as the bo

pas? quel avantage trouves-tu a persuader a l'homme qu'une force aveugle preside a ses destinees et frappe au hasard le crime et la vertu? robespierre "discours" mai 7, 1794 (who then invested you with the mission to announce to the people that there is no god? what advantage find you in persuading man that nothing but blind force presides over his destinies, and strikes haphazard both crime and virtue) it was some time before midnight when the stranger returned home. his apartments were situated in one of those vast abodes which may be called an epitome of paris itself, the cellars rented by mechanics, scarcely removed a step from paupers, often by outcasts and fugitives from the law, often by some daring writer, who, after scattering amongst the people doctrines the most subversive of o

owest extraction, whose defects of person and constitution only yet the more moved his pity, and finally engrossed his affection. in this outcast he not only loved a son, he loved a theory! he brought him up most philosophically. helvetius had proved to him that education can do all; and before he was eight years old, the little jean's favourite expressions were "la lumiere et la vertu (light and virtue) the boy showed talents, especially in art. the protector sought for a master who was as free from "superstition" as himself, and selected the painter david. that person, as hideous as his pupil, and whose dispositions were as vicious as his professional abilities were undeniable, was certainly as free from "superstition" as the protector could desire. it was reserved for robespierre hereaf

y listened eagerly and was consoled. to save money for his protege, for the only thing in the world he loved, this became the patron's passion. verily, he had met with his reward "but i am thankful he has escaped" said the old man, wiping his eyes "had he left me a beggar, i could never have accused him "no, for you are the author of his crimes "how! i, who never ceased to inculcate the beauty of virtue? explain yourself "alas! if thy pupil did not make this clear to thee last night from his own lips, an angel might come from heaven to preach to thee in vain" the old man moved uneasily, and was about to reply, when the relative he had sent for and who, a native of nancy, happened to be at paris at the time entered the room. he was a man somewhat past thirty, and of a dry, saturnine, meagre

he young actress; but she still kept to her simple mode of life, to her lowly home, to the one servant whose faults, selfish as they were, viola was too inexperienced to perceive. and it was gionetta who had placed her when first born in her father's arms! she was surrounded by every snare, wooed by every solicitation that could beset her unguarded beauty and her dangerous calling. but her modest virtue passed unsullied through them all. it is true that she had been taught by lips now mute the maiden duties enjoined by honour and religion. and all love that spoke not of the altar only shocked and repelled her. but besides that, as grief and solitude ripened her heart, and made her tremble at times to think how deeply it could feel, her vague and early visions shaped themselves into an idea

SORCERIES OF ZOS

d its existence as a tangible, biological energy. this energy, the actual substance of freud's purely hypothetical concepts- libido and id- was measured by reich, lifted out of the category of hypothesis, and reified. he was, however, wrong in supposing that the orgone was the ultimate energy. it is one of the more important kalas but not the supreme kala (mahakala, although it may become such by virtue of a process not unknown to tantrics of the varma marg. until comparatively recent times it was known- in the west- to the arab alchemists, and the entire body of alchemical literature, with its tortuous terminology and hieroglyphic style, reveals- if it reveals anything- a deliberate device on the part of initiates to veil the true process of distilling the mahakala. reich's discovery is s

en the inner movements of the sexual impulse and the outer form of its manifestation in symbols, sigils, or letters rendered sentient by being charged with its energy. dali refers to such magically charged fetish-forms as 'accommodations of desire) which are visualized as shadowy voids, black emptinesses, each having the shape of the ghostly object which inhabits its latency, and which is only by virtue of the fact that it is not. this indicates that the origin of manifestation is non-manifestation, and it is plain to intuitive apprehension that the orgone of reich, the atmosheric 'i' of austin spare, and the dalinian delineations of the 'accommodations of desire' refer in each case to an identical energy manifesting through the mechanics of desire. desire, energized will, and obsession, a

SPENSER THE CULT OF THE ALL SEEING EYE 1960

as esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanations, or sephiroth, are arranged into a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; for these illuminati have borrowed, without understanding it, t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ing in one current with the divine. that is clear too in the following passage: when the spirit, moved by love, takes its flight into the holy of holies, soaring joyfully on divine wings, it forgets everything else and itself. it holds to and is filled only with the power of which it is the follower platonic mysteries 57 and servant, and to this it offers the incense of the most sacred and chaste virtue.65 for philo there are only two alternatives to follow the way of the senses (perception and intellect, in which case one is confined in the limits of oneself and draws back from the cosmos; or to become aware of the universal power and so, within one s own self, experience the eternal: he who wishes to escape from god falls into his own hands. for there are two things to be considered: the

TECHNICIANS GUIDE TO THE LEFT HAND PATH

involved both in arbitrariness and necessity. the will operates out of necessity in the sense that it makes decisions based upon the cultural, psychological, environmental and genetic features that it is exercised within. these features are the forces of resistance that compel the will to conform to those parameters of action and non-action enclosed within that construct. the will is arbitrary by virtue of the fact that these compelling and resistant forces to particular decisions can be dissented from. dissented from, not by a force of will, but rather through the power of personal revelation that impacts and creates the genesis of will- desire. given the above statements, the will can be considered as a synonym for unrest, as such it is a major component in self transformation- for xeper

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

ulptor auguste bertholdi was a member of paris, france's grand orient lodge. it was bertholdi (1834-1904) who sculpted the illuminati's monumental statue of liberty which now graces new york's harbor. the statue is replete with secret society coded messages and symbols of a particularly blasphemous nature. yet, the vast majority of americans adore the statue of liberty and naively see in her only virtue and goodness. in the mid-nineteenth century, french writer victor hugo (author of les miserables) cut a huge swath in occult circles. here we see the mystical minded hugo giving a clear hand sign of masonic luciferian design. it was victor hugo who wrote the story "the man who laughs" about a boy whose face had been horribly shaped into a permanent smile by fiendish cosmetic butchers. the g

this is allegory, and yet the necktie does seem to have a special place in masonic lore and symbology. it is believed that both the bowtie and the traditional necktie are of masonic symbolic design. the necktie has two triangles descending, a larger and a smaller. it is tied into a "knot" at the neck, signifying solidarity and unity. the neck itself, as a part of the human anatomy, represents the virtue of sacrifice. in terms of the secret order or secret society, it symbolizes sacrifice of the individual to the common good of the organization. the necktie is also seen as a bridge to two other triangles those of the shirt collar. all of the triangles, on the tie and on the shirt collar, have their point, or spear, downward, toward the realm that is the controlling force of masonry. congres

THE BLACK LODGE

ept does may seem incongruous to the uninitiated or to the young aspirant. it is also the reason that a more experienced individual will often keep his or her mouth shut when being questioned by the inexperienced on points of which he or she knows that the questioner could not possibly have the depth of experience to comprehend. this is not mystification but rather a kindness. it is a kindness by virtue of the fact that the adept is saying to the aspirant tend to your own troubles and problems first then answers will either make sense or be superfluous. this fact or reaction of an experienced aspirant or adept to such questions can be taken advantage of by the unscrupulous or the charlatan (they also can refuse to answer questions on these same grounds. thereby giving the appearance of kno

THE BOOK OF PLEASURE

d free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that conception is ultimate reality but not ultimate freedom from evolution. virtue: pure art vice: fear, belief, faith, control, science, and the like. self-love: a mental state, mood or condition caused by the emotion of laughter becoming the principle that allows the ego appreciation or universal association in permitting inclusion before conception. exhaustion: that state of vacuity brought by exhausting a desire by some means of dissipation when the mood corresponds t

fruits of action are two-fold, heaven or hell, their unity or nothingness (purgatory or indifference. in heaven there is desire for women. hell the desire intense. purgatory is expectation delayed. indifference but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both virtue and vice and becomes a kiaist. riding the shark of his desire he crosses the ocean of the dual principle and engages himself in self-love. religions are the projection of incapacity, the imaginations of fear, the veneer of superstition, that paradox is truth, 0 while ofttimes the ornamentation of imbecility. as a 9 virtue in the idea to maximize pleasure cheaply, remit your sins and excuse

bondage, great power not by disintegration. is it not because our energy (or mind stuff) is already over bound and divided, that we are not capable, let alone magical? some believe any and every thing is symbolic, and can be transcribed, and explain the occult, but of what they do not know (great spiritual truths) so argument a metaphor, cautiously confusing the obvious which developes the hidden virtue. this unnecessary corpulency, however impressive, is it not disgusting (the elephant is exceeding large but extremely powerful, the swine though odious does not breed the contempt of our good taste) if a man is no hero to his servant, much less can he remain a mystic in the eyes of the curious; similarity educates mimicry. decorate your meaning, however objectionable (as fact, after you hav

kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name. how free it is, it has no need of sovereignty (kingdoms are their own despoilers) without lineage, who dare claim relationship? without virtue, how pleasing in its moral self-love! how mighty is it, in its assertion of "need not be-does not matter! self-love 16 in complete perspective, serves its own invincible purpose of ecstasy. supreme bliss simulating opposition is its balance. it suffers no hurt, neither does it labour. is it not selfattracting and independent? assuredly we cannot call it balance. could we but imitate its law

fulness by multiplication, is kept free by retention in this. 10 "he, the ego, now becomes the "absolute" the ritual and doctrine lying on your back lazily, the body expressing the condition of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essential- reflecting their meaninglessness, the moment is beyond time and its virtue has happened. standing on tip-toe, with the arms rigid, bound behind by the hands, clasped and straning the utmost, the neck streched- breathing deeply and spasmodically, till giddy and sensation comes in gusts, gives exhaustion and capacity for the former. gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usually happens involuntarily) and visua

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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 115 shirley maclaine (corbis corporation) the unknown. i feel i may have created a state of readiness in my mind, she said. part of my mind said, girl, here you are doing something really bizarre. another part of my mind said, this is wonderful you are starting to reach out and explore. i think by virtue of that process alone, the entity s consciousness was able to become visual to me at that time. it took two years of ramtha s working with j. z. knight before she got used to his presence. frankly, she stated, it was her persistent love of god that maintained her. to have gone through the two-year study with ramtha and his teachings, then to have the courage to change my life and to allow m

rges for her seminars. the channeler admitted that at first she had difficulty with ramtha s insistence that she must charge people for the teachings, but the entity told her that people did not appreciate knowledge that they receive for free. the only way we ever gain wisdom is when we interact and experience life, she explained. we pay the price of experiencing life in order to gain wisdom, the virtue of which is the prize of evolution. so the price people pay to attend the teachings is equal to the price they pay in life to gain knowledge and wisdom. it is equal and relative to personal experience, which always comes with a price. m delving deeper klimo, jon. channeling: investigations on receiving information from paranormal sources. los angeles: jeremy p. tarcher, 1987. knight, j. z

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rch of 1661 had overtones of witchcraft and the fixing of a terrible curse. the demon of tedworth is so much a part of the legend and folklore of england that ballads and poems have been written in celebration of the incredible prowess of the pesky ghost. john mompesson, a justice of the peace, had brought before him an ex-drummer in cromwell s army, who had been demanding money of the bailiff by virtue of a suspicious pass. the bailiff had believed the pass to be counterfeit, and mompesson, who was familiar with the handwriting of the gentleman who had allegedly signed the note, immediately declared the paper to be a forgery. the drummer, whose name was drury, begged mompesson to check his story with colonel ayliff of gretenham. the colonel would vouch for his integrity, the drummer insis

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

wer to stem loss of blood from wounds or excessive menstrual flow. although some have declared that its name was derived from the latin carne, gflesh, h most authorities maintain that the origin of the bloodstone fs common european version, carnelian, lies in the word cor, gheart. h the blood redness of carnelian made it highly desired among ancient egyptians who used it to represent the blood or virtue of the goddess isis and placed it within the body cavity of a mummy. the egyptian jewelers also favored the bloodstone as an addition to their heart amulets and proclaimed it as a symbol of the heart-soul of the goddess. carnelian is called the mecca stone by many muslims and is carried by them as an object that may assist in fulfilling all wishes for perfect happiness. while many authoriti

eral years for expressing his faith that jesus was the messiah, the son of god. after being released, he traveled to britain and took the grail with him. when he died, the grail passed on to his descendants. the grail had magical qualities for the righteous, providing food and assurances of the grace of god. a few generations later, because of some transgression and a general lack of humility and virtue by keepers of the grail, the powers of the vessel were lost and its existence was virtually forgotten. the legend of the grail has been perpetuated through literature since the twelfth century, particularly in tales involving knights of camelot who served the legendary king arthur of britain. stories of their quests to find the holy grail blend supernatural adventures, love stories, christi

thomas malory (fl. 1470. in this most famous collection of arthurian tales, the grail becomes the object of a quest among the knights of the roundtable at king arthur fs castle, camelot. sir galahad, who is completely without sin, eventually realizes the grail quest. he is in the company of sir bors and sir percival (parzeval, two other virtuous knights, but sir galahad, as an emblem of christian virtue, alone achieves the grail. arthurian legends and the grail may be based to some extent on celtic lore. the holy grail might well have been developed from references to magic cauldrons that appear in many celtic myths and practices. in her book from ritual to romance (1920, jessie weston traced some similarities between celtic myths and grail legends. some celtic fertility rituals, t h e g a

THE GOD OF THE WITCHES

e practice was a form of sympathetic magic, by eating the fleshof a child who had never spoken articulate words the witches' own tongues would be prevented also fromarticulating. de lancre[12] shows this belief very clearly "in order not to confess the secrets of the school,they make at the sabbath a paste of black millet with the powder made from the dried liver of an unbaptisedchild; it has the virtue of taciturnity; so that whosoever eats it will never confess" this generalisation isborne out by the evidence at two scotch trials. at forfar in 1661[13] helen guthrie stated that she and someothers dug up the body of an unbaptised infant "and took several parts thereof, as the feet, hands, a part ofthe head, and a part of the buttock, and they made a pie thereof, that they might eat of it

people assembled as if at a spectacle and askedwhat it was that they feared, and was told "armed men in the cloisters. at once he tried to force his wayout, but was prevented by the monks who urged him to take refuge in the sanctuary of the cathedral. he fairlylost his temper when he saw them trying to bar the door "go away" he said "cowards! let the miserable andthe blind rave. we command you by virtue of your obedience not to shut the door" the knights rushed in,and when they hesitated to begin becket deliberately taunted them as if intending to make them lose control.he then bent his head, stretching out his neck that they might the more conveniently strike with their swords.after the first blow he fell face downwards, as though prostrate in prayer, and in that attitude was despatched.t

THE KEY TO THE MYSTERIES

ysiological fact of religion in humanity, for in truth religion exists apart from all dogmatic discussion. it is a faculty of the human soul just as much as intelligence and love. while man exists, so will religion. considered in this light, it is nothing but the need of an infinite idealism, a need which justifies every aspiration for progress, which inspires every devotion, which alone prevents virtue and honour from being mere words, serving to exploit the vanity of the weak and the foolish to the profit of the strong and the clever. it is to this innate need of belief that one might justly give the name of natural religion; and all which tends to clip the wings of these beliefs is, on the religious plane, in opposition to nature. the essence of the object of religion is mystery, since

d every one acquiesces in it" and reprehends christianity for disturbing the peace of paganism "or" indicates that christianity is but syncreticeclectic paganism, and defends it on this ground- o.m> and the universal church, is it any other thing than a communion in the spirit of charity? it is by the spirit of charity that the church is infallible. it is the spirit of charity which is the divine virtue of the priesthood. duty of man, guarantee of his rights, proof of his immortality, eternity of happiness commencing for him upon the earth, glorious aim given to his existence, goal and path of all his struggles, perfection of his individual, civil and religious morality, the spirit of charity understands all, and is able to hope all, undertake all, and accomplish all. it is by the spirit o

the key to the whole of his paradoxes- trans> sketch of the prophetic theology of numbers i unity unity is the principle and the synthesis of numbers; it is the idea of god and of man; it is the alliance of reason and of faith. faith cannot be opposed to reason; it is made necessary by love, it is identical with hope. to love is to believe and hope; and this triple outburst of the soul is called virtue, because, in order to make it, courage is necessary. but would there be any courage in that, if doubt were not possible? now, to be able to doubt, is to doubt. doubt is the force 14 which balances faith, and it constitutes the whole merit of faith. nature herself induces us to believe; but the formulae of faith are social expressions of the tendencies of faith at a given epoch. it is that w

eter the great, and always unfinished because of the dispersion of interests, symbolized by the confusion of tongues. the universal empire could not realize itself by force, but by intelligence and love. thus, to nimrod, the man of savage 'right' the bible opposed abraham, the man of duty, who goes voluntarily into exile in order to seek liberty and strife in a strange country, which he seizes by virtue of his "idea" he has a sterile wife, his thought, and a fertile slave, his force; but when force has produced its fruit, thought becomes fertile; and the son of intelligence drives into exile the child of force. the man of intelligence is submitted to rude tests; he must confirm his conquests by sacrifices. god orders him to immolate his son, that is to say, doubt ought to test dogma, and t

they are, in fine, a people, and one does not enchain a real people. persecution stirs up avengers; the idea incarnates itself in a man; moses springs up; pharaoh falls; and the column of smoke and flame, which goes before a freed people, advances majestically into the desert. christ is priest and king by intelligence and by love. he has received the holy unction, the unction of genius, faith and virtue, which is force. he comes when the priesthood is worn out, when the old symbols have no more virtue, when the beacon of intelligence is extinguished. he comes to recall israel to life, and if he cannot galvanize israel, slain by the pharisees, into life, he will resurrect the world given over to the dead worship of idols. christ is the right to do one's duty. man has the right to do his dut

THE MAGICIAN S KABBALAH

lly arranged in liner or circular patterns, or some combination, as in the tree of life, and then subdivided into hierarchies or orders of being. following from this core idea, the human being is then seen as a fragmented reflection of this source, to which it can attain by contemplation and transcendence of the less real. as plotinus and aristotle both perceived it, this contemplation of its own virtue formed a self-similar image which could then, albeit being imperfect, draw vitality from the real and generate more accurate reflections of that source. as plato has it in "timaeus (timaeus, 37 c-d "when the father who had engendered it [the universe] saw it in motion and alive, a shrine brought into being for the everlasting gods, he rejoiced and, being well pleased, he conceived the idea

s the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential essence and by which it is known: ain- nothing, nought ain svph- infinite (svth- end) ain svph avr- limitless light (avr- light, fire) the "neverness" of ain and its "negativity" is due in part to the infinite nature of the light, which is thus by virtue undefinable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ult

and malkuth, the sephirah of the world of action, we can see that this path would indeed be formed to regulate the "corporeal" aspects of manifestation. at this level the tree is functioning as a model of biological principles and the "apparent" processes going on in the world around us. it is as we venture further up the paths that we gain knowledge of the "unseen" realms and "higher" orders by virtue of constantly widening our conceptual framework to accept the recognition of these levels. chapter seventeen; the psyche, a curtain of souls all cosmologies include some attempts to describe and model the elements that constitute the human experience. their complexity and lucidity varies from culture to culture, and often models are variations on a theme, or expanded versions of earlier sys

THE MARTINIST OPERATIVE GENERAL RITUAL

he crucial sign of all life; whereas jesus christ, by exalting the hebrew shin, or the letter 's, united the holy ternary itself to the great quaternary name of which three is the principle. now, if, in the ancient ordinations, the quaternion had to have its own source in us, with much greater reason should the name of christ take from himself alone its whole efficacy and light. no doubt, a great virtue is attached to this true pronunciation whether central or oral, of that great name, and that of jesus christ, which is as its flower. the vibration of our elementary air is a very secondary thing in the process by which these names make sensible what was not so before. their virtue is to do to-day, and at all times, what they did at the beginning, in creating all things; and, as they made a

niversity press, corvina, calif, usa, 1949, pages 197 198. 5 shin-vau-ayin. moreover, an identical word but spelled iod-shin-vau-ayinhe, signifies in hebrew welfare, help, assistance, deliverance, salvation, victory (ex.14.15, job30.15, is.26.l. all this points to the fact that all christian kabbalists have known and utilised the profound mystery enclosed in the divine name ieshouah. it is by the virtue of all this that martinism of tradition made from it its mysterious "word, and it imprints martinist prayers with a true esoteric character and with an indelible possibility. to know that the kabbalists of the calibre of pic de mirandola and reuchlin worked on the mystery of the pentagrammic name, is enough to dismiss some malicious and/or curious and misinformed critics. finding among stud

ffic and outside noise level starts then to subside. local time should be taken into account as it is often advanced from the standard time. in such cases the time for the operation should be properly compensated. 11. the sacramentary and the ritual: the orisons and prayers of consecration are traditional formulae at least many centuries old and as such they are in principle, strongly imbued with virtue by their long usage. the ritual has been deliberately simplified, but it draws, nevertheless, inspiration from a fundamentally traditional basis and is of a definite efficiency. 12. the tau's+ traced during the orisons: the sign+ or rather x has been the cursive hebrew tau used well before, and after, the beginning of our era (see jean danielou's "les symboles chretiens primitifs, paris 196

their malefice and prestiges never subsist. by ieshouah, our lord, amen. prayer to be said while vesting the alb and cordelier before the operation: o lord, whiten me and purify my heart so i may one day with my soul finally reconciled bathe in the eternal joys- after having been washed in the blood of the lamb. o merciful lord, deign to extinguish in me the ardour of evil passions and allow the virtue of power and purity to dwell in me. by ieshouah, our lord, amen. prayer to be said while putting on the sandals: o lord, happy are those who are honest in their ways and who walk according to thy will. o almighty god, may thus my actions be regulated, as well as my steps, so that i may preserve faithfully thy ordinances and thy commandments. may they both lead me victoriously during this te

ed for the words i am going to pronounce, to operate for a greater glory of the eternal, for my own tuition and for the edification of my fellow men. by ieshouah, our lord, amen. now, operator extinguishes the sanctuary light (or the dim luminary) and lights the central luminary from the flame of the ordinary candle saying: i purify thee wax and i bless thee) in the name of the eternal and by the virtue and powers that have been entrusted by him unto me. be thus commanded and consecrated by my words and by my intentions for the service to which i designate thee- which is to enable me to keep hold of the impressions of things that shall be communicated to me by the spirits whom i invoke according to the innate power in myself. become thus just and real to my eyes as were the lights which th

THE MIDDLE PILLAR

r mathers and dr. william wynn westcott who were chiefs of the hermetic order of the golden dawn, to which i owe so very much. the book is merely the simplest possible representation of some of the elementary practices of that order. in actuality, it is an attempt to simplify and combine the practices both of the golden dawn with the insights and later developments of aleister crowley.10 the real virtue of the book lies in its correlation of the practice of magic to modern psychotherapy. for magic places the achievement of self-awareness second in importance only to the achievement of unity with god. and jung's definition of psychotherapy was that whch enabled one to become conscious of what hitherto was unconscious. for untold thousands of years, man has lived in subjugation to the uncons

r of action and of the free flow of vital energy from w i t h. the man who is afraid to embark upon a given course of action because it may lead to failure, or whose apprehension of success and of the future generally, is hardly likely to accomplish very much "fear is failure" says one magical aphorism "and the forerunner of failure. be thou therefore without fear, for in the heart of the coward, virtue abideth not."25 one of the most interesting instances of the psycho-therapeutic attitude to fear and anxiety and the escape-problem as a whole was groddeck's treatment, when he was a physician before applying psychology to his problems, of certain cases of indigestion and nervous dyspepsia. one of the psychological theorems regarding h s form of discomfort is that it is due to anxiety. we a

syche. above all else it means the ascent into consciousness of the light and love and wisdom of the higher genius, the yechidah. until that light shines above and through the student, and the magical power is operative within, ceremony must remain what it is for most people: a thing of habit and custom-a set of observances perfunctorily to be performed, celebrations in which there is no trace of virtue, of value, of power. the divine power once awakened, and the light of the higher self pouring through the mind, then ceremony appears in an entirely different guise. it becomes a magical engine for the harnessing and directing of the power and consciousness of the psyche. ceremony may be realized now as a means of mobilizing the hitherto unknown factors in man's constitution, and employing

eliberately set a goal which is not in any way connected with a "bad" habit, such as smoking, swearing, or drinking. an impersonal and guilt-free attitude of detachment should be maintained. the aspirant should select a personal idiosyncrasy such as tapping the foot to music, saying a certain word, or crossing the legs when sitting. this will help ensure that the student does not make a senseless virtue out of what is merely designed as a discipline exercise. one of the most effective ways to reinforce the will is to dispense a mild electric shock (one can usually find a small device which will deliver a slight shock in any store that sells supplies for stage magic) the shock is very light, but can be quite surprising. if this device is employed immediately following the broken vow, a ment

THE PATH OF KABBALAH

iety influences that person, we would be able to predict his behaviour and reactions. that is because the only thing that determines the future are these elements. it is therefore possible to predict what will happen to a person and how he will react to it. q: we cannot talk about the thoughts of the creator, but what merits one with the turning of the creator to him? a: it is certainly not one s virtue that brought him that. it is simply that he got disconnected from the bottom part (ahp) of the collective soul called adam harishon. in such a person, there is a stronger expression of his egoism, therefore, 44 of 273 the light affects him more strongly and pushes him more forcefully toward the purpose of creation. q: how is the fact that one is chosen expressed? a: the chosenness is expres

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

ill living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl strumming dithyrambs on a harp, or the mere doppelganger of the living; but that inner power of good and evil which lies latent in self, controlled by that intuitive consciousness within us, and manifested in our appetites and desires; this intangible soul aspiring upwards is called virtue, sinking downwards vice; finding infinity in the conceptions of nether and upper, heaven and hell, paradise and gehenna; and finality on earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in s

ly snatched from her. again, love in the form of aphrodite listens to her prayer, but is helpless to help her till she has sought aid from the lewd city of aphaca, where lust in the grim shape of priapus dwelt. the large-lipped drawn-out grinning of that court that mouthed and gibbered in their swinish sport *the tale of archais, vol. i, p. 19. this curious duality of love and lust, or better, of virtue and vice, we shall attempt to explain more fully when we deal with the philosophy of aleister crowley. from priapus, phallommeda gains her necessary information, and then seeking charicles, appears first as an old hag, soon to change again into her own brilliant form, thus symbolizing the joy she brought him from out the hideousness of his fate; for during the day he should assume the form

s preface) almost identical with gthe pilgrim fs progress. h it is an intricate mass of psychology and philosophy closely interwoven with a moral. which we shall see more fully developed when touching upon the philosophy of aleister crowley. and it is this: that happiness, wisdom, knowledge, and at length perfection, can no more be gained by solely travelling along the direct and spotless road of virtue, than man can be evolved from the primal protoplasmic jelly without countless generations of weeping and tortured life. the path of vice we must tread before we can find the high road of virtue, and vice we must wed before we can open the gates of a more perfect understanding. the great commandment is: glive in the midst of vice; but heed that vice doth not live in thy midst. h *vide hosea

d, all would run smoothly enough; but such a possibility is too transcendental to be actual. if it were, then this dull house of gold and iron and clay is happy also. etis an easy way *tannhauser, vol. i, p. 227. but this cannot be. the dice are in god fs lap, and in him alone rests the ultimate goal. in gtannhauser h we find the great dual power of redemption, the interminglings of the powers of virtue and vice. in him, as in the hero of gthe nameless quest, h they wage an eternal contest, it not being till he has passed through the venusberg of mental and physical lust, that he attains the graal of his hopes and aspirations: o god, thy blinding beauty, and the light shed from thy shoulders, and the golden night of mingling fire, and stars and roses swart in the long flame of hair that le

disgust for the world: man, a bad joke; and god, mere epigram! if we must come to that. and likewise love.*1. only a donkey fastened to a post moves in a circle.*2 *1. tannhauser, vol. i, p. 253 *2. ibid, vol. i, p. 254. he taunts them, insults god; and tells all, shouting it far and broad, that his road was the road of the mount of venus, the road of lust, the fiery baptism of vice which impels virtue. then the silence breaks, the foul mob of the self-sufficient, the spawn of ignorance, and the slime of superstition, let loose their hell-hound voices. fiend! atheist! devil! are hurled at his head; kill him! crucify him! death! death! but tannhauser stands a colossus amid the bursting bubbles of this stygian mire of corruption, and turning to the landgrave he says: will they answer you? m

THE TAROT OF C C ZAIN

standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each place a hand on his shoulder, showing him one of two roads. the woman at his right is modestly clothed, and has the sacred serpent, indicating enlightenment, at her brow. she thus personifies virtue. the one at the left wears less clothing, and is crowned with the leaves and vine of the grape. she represents vice, the temptress. above and back of this group the genie of justice, hovering in a flashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. the genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve

of his aspirations, and must gradually tune his emotions to a higher, more spiritual vibratory level. those four attributes, wisdom, perseverance, courage, and love are usually rendered in occult circles as "to know, to do, to dare, to be silent" the winged linga in the center of the wreath of zodiacal flowers symbolizes the permanent union of soul-mates and their ascension into angelic worlds by virtue of the properties of the soul-mates system so formed. the girl kneeling by the harp denotes that this union was brought about by living the life of the spirit while on earth. spiritual aspirations and devotion to furthering god's great plan, loving and unselfish endeavor to contribute the utmost to cosmic welfare, together with a clear conception of the laws of harmony, in time bring about

THE WITCH CULT OF ZOS VEL THANATOS

uainted student could understand and learn from this system. a description of the "death posture" was detailed in "the book of pleasure "lying on your back lazily, the body expressing the emotion of yawning, suspiring while conceiving by smiling, that is the idea of the posture. forgetting time with those things which were essential reflecting their meaninglessness, the moment beyond time and its virtue has happened. standing on tip-toe, with arms rigid, bound behind by the hands, clasped and straining the utmost, the neck stretched- breathing deeply and spasmodically, till giddy and sensation comes in gusts, give exhaustion and capacity for the former. gazing at your reflection till it is blurred and you know not the gazer, close your eyes (this usually happens involuntarily) and visualiz

THE SECRET RITUALS OF THE OTO

ssion of any kind. to this secret order every wise and spiritually enlightened person belongs by right of his or her nature: because they all, even if they are personally unknown to each other, are one in their purpose and object and they all work under the guidance of the one light of truth. into this sacred society no one can be admitted by another unless he has the power to enter it himself by virtue of his own interior illumination neither can anyone after he has once entered be expelled unless he should expel himself by becoming unfaithful to his principles and forget again the truths which he has learned by his own experience. all this is known to every enlightened person. but it is known only to few that there exists also an external, visible organization of such men and women, who

tions which your obligations place upon you. they are designed solely to enable you to do your will. in order that you may do the one thing which you will truly, you must therefore renounce all those other things which may tempt you to swerve from the one purpose of your sojourn amongst us. this tent, under whose canopy i sit, is restrained by the rigidity of its support. it fulfils its design by virtue of this discipline. i charge you, therefore, to meditate over this paradox, in order that you may understand the necessity to undergo that course of training which will make you efficient as a soldier of freedom. let me further assure you that the word freedom is with us, no idle term. we neither know nor care what your will is. thou hast no right but to do thy will. do that and no other sh

n; but whoso drinketh of the wine that i shall give him shall never thirst again (they return) s: fellow-soldiers, we have drawn the wine of life from the well of the oasis (o.t.o. applause. all resume seats) first point (consecration) the place is open in the first degree. s: brother-soldiers. is now a candidate to be consecrated a magician; we must first give proofs of his worthiness to acquire virtue. i shall therefore put the necessary questions (e. brings c. to face throne) s: where were you first prepared for your initiation? c: in heart verily. s: where next? c: in a convenient place, hard by a spring. s: how long did you remain there? c: for nine moons. s: where were you initiated? c: in an oasis. s: at what hour? c: dawn. s: the sun is risen. do you pledge your honour as a man, an

end him from his foes (s. places his hands on c s, and adds weight to his emphasis) s: most especially/ will i keep secret the knowledge/ of the word of this degree/ i will never utter it/ so long as i shall live/ except at the proper moment/ when acting as master/ of a secret place of masters/ in a camp of true magicians/ warranted by charter/ under the hand and seal of baphomet/ lest its sacred virtue be impaired. all these points/ i solemnly swear to observe/ under no less a penalty/ than that of being stabbed/ in the bowels/ and my carcass/ burned to ashes/ that no trace or remembrance of so vile a wretch/ may remain among men/ especially master magicians (seal thrice on ccxx, dropping head to book) in the name of the secret master (puts book to his brow) in the name of the o.t.o (puts

to him or to another. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (14 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. my body did not do him wrong; my bosom kept his secrets close; my mouth spoke forth his truth in song; my arm his warden from his foes. e: and do these bonds endure through time? s: noble emir, they do. w: how so? s: by virtue of the word of a master magician. the first letter is of silence (pause) the second is of breath. our brother breathes. the third letter is of going. our brother moves. the fourth letter is of generation. our brother stands rejoicing (word) all: he lives in the son (o.t.o. applause. all return) s: let the candidate be taken from the secret place, and restored to his former attire as a magic

THE HOLY BIBLE KING JAMES VERSION

nt all that she had, and was nothing bettered, but rather grew worse, 5:27 when she had heard of jesus, came in the press behind, and touched his garment. 5:28 for she said, if i may touch but his clothes, i shall be whole. 5:29 and straightway the fountain of her blood was dried up; and she felt in [her] body that she was healed of that plague. 5:30 and jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, who touched my clothes? 5:31 and his disciples said unto him, thou seest the multitude thronging thee, and sayest thou, who touched me? 5:32 and he looked round about to see her that had done this thing. 5:33 but the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the tru

r. 6:17 and he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all judaea and jerusalem, and from the sea coast of tyre and sidon, which came to hear him, and to be healed of their diseases; 6:18 and they that were vexed with unclean spirits: and they were healed. 6:19 and the whole multitude sought to touch him: for there went virtue out of him, and healed [them] all. 6:20 and he lifted up his eyes on his disciples, and said, blessed [be ye] poor: for yours is the kingdom of god. 6:21 blessed [are ye] that hunger now: for ye shall be filled. blessed [are ye] that weep now: for ye shall laugh. 6:22 blessed are ye, when men shall hate you, and when they shall separate you [from their company] and shall reproach [you] and

pon physicians, neither could be healed of any, 8:44 came behind [him] and touched the border of his garment: and immediately her issue of blood stanched. 8:45 and jesus said, who touched me? when all denied, peter and they that were with him said, master, the multitude throng thee and press [thee] and sayest thou, who touched me? 8:46 and jesus said, somebody hath touched me: for i perceive that virtue is gone out of me. 8:47 and when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him and how she was healed immediately. 8:48 and he said unto her, daughter, be of good comfort: thy faith hath made thee whole; go in peace. 8:49 while he yet spake, there cometh one from the ruler o

anksgiving let your requests be made known unto god. 4:7 and the peace of god, which passeth all understanding, shall keep your hearts and minds through christ jesus. 4:8 finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things. 4:9 those things, which ye have both learned, and received, and heard, and seen in me, do: and the god of peace shall be with you. 4:10 but i rejoiced in the lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 4:11 not that i speak in respect of want: for i ha

le of jesus christ, to them that have obtained like precious faith with us through the righteousness of god and our saviour jesus christ: 1:2 grace and peace be multiplied unto you through the knowledge of god, and of jesus our lord, 1:3 according as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 1:4 whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 1:5 and beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 1:6 and to knowledge temperance; and to temperance patience; and to patience godliness; 1:7 and to godline

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

t. 1 p. 180. 3 niebuhr, voyages, vol. ii. p. 17. of priapus 49 power of any but a brahman, inferior rewards, consisting of gradual advancements during the transmigrations of the soul, are held out to the soldier, the husbandman, and mechanic, accordingly as they fulfill the duties of their several stations. even those who serve other gods are not excluded from the benefits awarded to every moral virtue; for, as the divine teacher says, if they do it with a firm belief, in so doing they involuntarily worship even me. i am he who partaketh of all worship, and i am their reward.1 this universal deity, being the cause of all motion, is alike the cause of creation, preservation, and destruction; which three attributes are all expressed in the mystic syllable om. to repeat this in silence, with

; for physical allegory and fabulous history are so entangled in the accounts we have of him, that it is scarcely possible to separate them. he appears however, like all the other gods, to have been originally a personified attribute of the sun. the eleventh of the orphic hymns2 is addressed to him as the strength and power of the sun; and macrobius says that he was thought to be the strength and virtue of the gods, by which they destroyed the giants; and that, according to varro, the mars and hercules of the romans were the same deity, and worshipped with the same rites.3 according to varro then, whose authority is perhaps the greatest that can be cited, hercules was the destroying attribute represented in a human form, instead of that of a lion, tiger, or hippopotamus. hence the terrible

rt, and innocence of manners, forms and ceremonies of worship are indifferent; and not less worthy of his greatness, for being varied and diversified according to the various customs and opinions of men. had it been his will that all should have worshipped him in the same mode, he would have given to all the same inclinations and conceptions: but he has wisely ordered it otherwise, that piety and virtue might increase by an honest 112 on the worship emulation of religions, as industry in trade, or activity in a race, from the mutual emulation of the candidates for wealth and honour. 1 this was too liberal and extensive a plan, to meet the approbation of a greedy and ambitious clergy, whose object was to establish a hierarchy for themselves, rather than to procure happiness for others. it w

a circle and dance, repeating at the same time certain words which they had been taught by their instructress. having completed this ceremony, they were to gather leaves of the plant round which they had danced, which they were to carry home and place under their pillows, and what they wished to know would be revealed to them in their dreams. we have seen in some of the medi val treatises on the virtue of plants directions for gathering some plants of especial importance, in which it was required that this should be performed by young girls in a similar state of complete nakedness. plants and flowers were, indeed, intimately connected with this worship. we have seen how constantly they are introduced in the form of garlands, and they were always among the offerings to priapus. it was the

s taken on the eighth day and purified by fire, in the manner of the ancient pagans, so says the contemporary writer of this document, it was burnt to ashes in a large fire made for that purpose. the ashes were collected with great reverence, and preserved, to be administered to members of the society who were dying, just as good christians received the viaticum. it is added that there was such a virtue in these ashes, that an individual who had once tasted them would hardly ever after be able to turn his mind from that heresy and take the path of truth.1 1 congregabantur siquidem certis noctibus in domo denominata, singuli lucernas tenentes in manibus, et, ad instar letani, d monum nomina declamabant, donec subito d monum in similitudine cuiuslibet bestiol inter eos viderent descendere. q

TYSON DONALD NEW MILLENNIUM MAGIC

ion of goodness that exists in the minds of the pillars of respectable society often has little in com- mon with the innate sense of the good that lives in the heart of the individual and speaks with a quiet but clear voice in times of need. it is this inner sense of good that will precipitate the light. society's "good" is an empty mask, the dwelling place for worms, where the face of the divine virtue upon which it was modeled can be but dimly traced. a t the dawn of creation when the great unmanifest began to stir itself-but before it attained the first point of self-awareness-there came into being a kind of motion. this was not motion as humankind understands it, for manifest motion exists in multidimensional time-space. this primary motion was more akin to desire. on the great shorele

moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the white head. the child is formed from the equal participation of the male and female, just as any point of the triangle gains its identity by virtue of its relationship with the other two points. when the child matures, it becomes either a man or a woman and in turn gives rise to its own androgynous offspring. sexuality should not be seen solely as material in nature, but as the lowest aspect of a cosmic principle that acts on all levels of manifestation. when the ancients made their trinities of gods male, female, and child (or hermaph

may be more rational, if it expresses a balanced trinity of principles, than a monotheistic culture where one face of the godhead has eaten the other two. the drawback of a completely balanced trinity of forces is that it tends to make a culture inert. a society out of balance is at least on the move, even if it is moving to its annihilation. where there is no movement there is no life, and human virtue cannot express itself. perhaps the best state of affairs is a slight bias toward the child principle, which creates tension and flux. in magic the triangle forms the basis of practical working. whenever the magus acts, he or she tilts the finely hung balance of cosmic law, which is the nat- ural order of things in creation. the nature of the balance can be understood by using the lever, one

here force is focused and manifested. the cube is the ultimate symbol of matter, as the square is of form. with an intuitive understanding of this fact, occultists often place a piece of stone inside their altar, or even form the altar itself entirely of stone, as was done in ancient times. stone has always been regarded as the best dwelling place for incorporeal beings such as gods. this natural virtue of stone was intensified when the stone was of a special type that heightened its ability to preserve and sustain spirits, ren- dering easier access to them by human beings. meteorites have been accorded spe- cial reverence throughout history. one such sky stone forms part of the cubic (or roughly cubic) ka'ba in the great mosque at mecca, the center of islamic worship. the black stone, and

s cracked by fire in the siege of 683. the ancient hebrews also recognized stone, the cube, and especially cubic stones as the most suitable receptacle of spirit. the fragments of the stone tablets of moses, even though the writing that had been upon them could no longer be read, were preserved in the ark of the covenant because those stones had been touched by god, and still preserved the occult virtue of that contact. the inner chamber in the temple of solomon that housed the ark was cubic (see 1 kings 6:20, and the brass altar of solomon was square (2 chronicles 4:l. even the christian church was not insensitive to the occult significance of stone and the cubic shape. the earliest christians did not use altars, but in the third century it became the custom to enclose holy relics within

TYSON DONALD SOUL FLIGHT

s common italian name, belladonna (beautiful lady, refers to the historical practice of women applying drops of its juice diluted in water to the surface of their eyes to dilate their pupils, in order to lend themselves a more fascinating and seductive appearance. henbane contains throughout its parts the alkaloid hyoscyamine, and its seeds also contain scopolamine. hansen asserts that henbane by virtue of these alkaloids "can produce in its victims the illusion of having been turned into an the herbalist jo:hn gerard wrote that "to wash the feet in the decoction of henbane causeth sleepe; or gillen in a clister it doth the same; and also the often smelling to the floures. the leaues, seed and iuyce taken inwardly causeth an vnquiet sleepe like vnto the sleep of drunkennesse, which continu

ission, of the spirit-guardians. sympathetic spirits are those who are drawn to us by personal affectation, and by a similarity of tastes in good or in evil. the duration of their relationship with us is almost always dependent on circumstances. an evil genius is an imperfect or wicked spirit who attaches himself to a man for the purpose of perverting him but he acts of his own motion, and not in virtue of a mission. his tenacity is proportionate to the more or less easy access accorded to him. a man is always free to listen to the suggestions of an evil genius, or to repel them" 73. kardec, spirits' book, 240 (para. 512. 66 soul flight spirit mediums mediums became essential to spiritualism. it was discovered that not just anyone could elicit useful responses from the spirits, in spite of

ll the cool, milky, and tasteless or slightly salty fluids or substances of the body are lunar, especially those that are cast off such as sweat and phlegm, because they wax and wane in quantity. the dew was believed to fall from the moon as a kind of lunar sweat, making dew lunar in nature. the cow is particularly lunar not only due to its curved horns that resemble the horns of the moon, but by virtue of its white milk. the cat is lunar because the pupils of its eyes resemble the lunar crescent, but can open into full disks just as the moon expands to show a full face. it is no accident that the goddess of witches was held to be diana, goddess of the moon, or that one of the primary activities of witches was the use of the flying ointment for travel to the sabbat gatherings. the active i

sabbat gatherings. the active ingredients in the flying ointment were highly lunar substances. all narcotic or soporific plants such as monkshood and nightshade are lunar because they induce sleep or dreams and visions. it is no accident that the animal most closely connected to the witch as her familiar is the cat, one of the most lunar of all beasts. these things show the influence of the lunar virtue over witches. in paintings and illustrations of witches the moon is almost always visible in the sky, emphasizing the connection, which is understood by artists on the unconscious level. by considering lunar things individually, and comparing them with each other, we can gain a general impression of the lunar virtue that rules over or governs the act of 184 soul flight astral perception. on

trations of witches the moon is almost always visible in the sky, emphasizing the connection, which is understood by artists on the unconscious level. by considering lunar things individually, and comparing them with each other, we can gain a general impression of the lunar virtue that rules over or governs the act of 184 soul flight astral perception. once this understanding is gained, the lunar virtue can be attracted and directed as an aid to soul flight through the conscious incorporation of lunar objects and materials into the projection ritual. the appropriate use of occult correspondences has almost been forgotten in modern times. those practicing astral projection today might laugh at the idea of using lunar objects or symbols to assist in the separation of the astral double, yet s

TYSON DONALD THE MAGICAL WORKBOOK

of the breath is essential for controlling the subtle forces of the mind and body, particularly the fiery energy of kundalini. also vital to success is the skilled vibration of words of power, both inwardly and outwardly, a technique that is often mentioned but seldom taught in detail. ceremonial magic truly is the yoga of the west. it has not been accorded the importance it deserves because its virtue as a serious discipline of self-transformation has remained overshadowed by the flash and glamour of its outward show, and by the false expectations and erroneous beliefs of cynics who reject it without even trying to understand it. it is only a matter of time before it is recognized as a precious legacy of our european heritage, able to liberate and transform human consciousness to an unpa

an be vocalized quietly under the breath. this may be desirable when you wish to conceal your practice from others, or late at night when others are trying to sleep. it is even possible to subvocalize the vibrations, and emit air without sound while voicing the names, provided that you vibrate them resonantly in your imagination. charging an object p lace the object you wish to charge with occult virtue on a table in the western part of your practice room. adopt the standing posture in the east about four feet away from the table, facing west, with your gaze directed at the object. behind the table there should be a blank wall or other featureless surface to minimize distractions. stand breathing normally for several minutes to gather your forces. keep your attention directed at the object

release the ray from the star. brilliant light radiates out from the sphere at your heart-center and fills your entire body with power as though your body were a battery. visualize the name of power that best expresses the force with which you wish to charge the object as written in hebrew letters upon the sphere of your heart-center. for example, we will assume you are charging a wand with fiery virtue, so that it will thereafter serve as a weapon for the projection of your will. as noted in the previous exercise, the divine name of elemental fire in the golden dawn system is adonai. visualize the four hebrew letters ofadonai written from right to left upon the bright yellow sphere of your heart-center. exhale deeply while holding this inner visualization and continuing to gaze at the obj

ctice room. press the heels of your palms over your eyes and draw your hands downward as though sliding off a mask. open your eyes, relax from your standing pose, and wrap the charged object in clean white cloth. place it where it will remain secure and undisturbed until you are ready to use it. continue on with your normal day. commentary this exercise employs the technique for projecting occult virtue that was taught in the original golden dawn, and used by aleister crowley and israel regardie, among many others. i have modified the method and expanded its description for the sake both of utility and clarity. four distinct golden dawn ritual postures are employed in the exercise. when the practitioner stands with arms extended out to the sides like the arms of a great cross, palms forwar

of the formula directs that a steel dagger be used to draw the cross on the body, rather than the right index finger. it is better to become accustomed to performing the kabbalistic cross without an instrument, and indeed, no ritual tool is necessary. however, after practicing the kabbalistic cross for three or four weeks without an instrument, if you wish you may charge a dagger with the occult virtue of elemental air, using the technique described in exercise 26, and employ this dagger to draw the beams of the cross on your body. once you have charged the dagger, it becomes a ritual instrument and thereafter must not be used for common purposes or handled by any other person. the middle pillar m ake sure there are no visual distractions in the western end of your practice chamber. assum

TYSON DONALD THE POWER OF THE WORD

ame to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now mani

vehicle of the breath, which is shaped for a specific magical act by the authority of the name vibrated through the vocal cords and defined by the palate, lips, and tongue. about the power of words, the great renaissance magician cornelius agrippa wrote: words therefore are the fittest medium betwixt the speaker and the hearer, carrying with them not only the conception of the mind, but also the virtue of the speaker with a certain efficacy unto the hearers, and this oftentimes with so great a power, that oftentimes they change not only the hearers, but also other bodies, and things that have no life. now those words are of greater efficacy than others, which represent greater things, as intellectual, celestial, and supernatural, as more expressly, so more mysteriously. also those that co

that have no life. now those words are of greater efficacy than others, which represent greater things, as intellectual, celestial, and supernatural, as more expressly, so more mysteriously. also those that come from a more worthy tongue, or from any of a more holy order: for these, as it were certain signs, and representations, receive a power of celestial, and supercelestial things, as from the virtue of things explained, of which they are the vehicula, so from a power put into them by the virtue of the speaker (agrippa, three books of occult philosophy 1.69) agrippa is saying that words have the power to affect, not only the mind of the hearer, but also inanimate things, particularly if they represent archetypal, astrological, or divine forces or beings. their efficacy is greatly magnif

ppa, three books of occult philosophy 1.69) agrippa is saying that words have the power to affect, not only the mind of the hearer, but also inanimate things, particularly if they represent archetypal, astrological, or divine forces or beings. their efficacy is greatly magnified when they are uttered by a person purified by prayer, ritual observances, austerities, and good works, because then the virtue inherent in the word is augmented by the virtue in the person voicing it. by "virtue" agnppa means mana, or magical potency. magical virtue has little to do vibrating the name 39 with virtue in the conventional sense of propriety; it is rather a concentration and purification of the will. the words that have the greatest power are names. in magic, names are not mere labels but embody the es

oly city described by ezekiel, were written the names of the tribes of israel, and the name of four letters did predominate over them; so in the gospel, the names of the apostles are written in the stones of the foundation of the heavenly city, which stones stand for the tribes of israel in the church, over which the name of the lamb hath influence, that is, the name of jesus, in which is all the virtue of the four-lettered name; seeing that jehovah the father hath given him all things. therefore the heavens receive from the angels, that which they dart down; but the angels from the great name of god and jesu, the virtue whereof is first in god, afterward diffused into these twelve and seven angels, by whom it is extended into the twelve signs, and into the seven planets, and consequently

UNLEASHING THE BEAST

same time vigorously withhold by will. after some little exercise they claim that they can deflower as many as eighty virgins in a night without losing a single drop of the bindu. nor is this ever to be lost, but reabsorbed through the tissues of the body. the organs thus act as a siphon to draw constantly fresh supplies of life from the cosmic reservoir, and flood the body with their fructifying virtue. initiates will notice also that these heathen philosophers have made one further march towards the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita).lxxvi -154- for these reasons, many authors have speculated that crowley did in fact have some extensive knowledge of tantra. thus lawrence sutin makes the arg

WAITE ASPECTS OF MASONIC SYMBOLISM

was lost owing to an untoward event, and although the time and circumstances of its recovery have been calculated in certain texts of the kabalah, there has been something wrong with the methods. the keepers of the tradition died with their faces toward jerusalem, looking for that time; but for jewry at large the question has passed from the field of view, much as the quest is continued by us in virtue of a ceremonial formula but cannot be said to mean anything for those who undertake and pursue it. it was lost owing to the unworthiness of israel, and the destruction of the first temple was one consequence thereof. by the waters of babylon, in their exile, the jews are said to have remembered zion, but the word did not come back into their hearts; and when divine providence inspired cyrus

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

m should be written upon the walls of tombs, coffins, funerary amulets, etc. the gods were just as open to the attacks of venomous reptiles as man, and ra, himself, the king of the gods, nearly died from the poison of a snake-bite. now the gods were, as a rule, able to defend themselves against the attacks of set and his fiends, and the poisonous snakes and insects which were their emissaries, by virtue of the fluid of life, which was the peculiar attribute of divinity, and the efforts of egyptians were directed to the acquisition of a portion of this magical power, which would protect their souls and bodies and their houses and cattle, and other property, each day and each night throughout the year. when a man cared for the protection of himself only he wore an amulet of some kind, in whi

e things endeared isis to the people everywhere, and as she herself had not suffered death like osiris, she came to be regarded as the eternal mother of life and of all living things. she was the creatress of crops, she produced fruit, vegetables, plants of all kinds and trees, she made cattle prolific, she brought men and women together and gave them offspring, she was the authoress of all love, virtue, goodness and happiness. she made the light to shine, she was the spirit of the dog-star which heralded the nile-flood, she was the source of the power in the beneficent light of the moon; and finally she took the dead to her bosom and gave them peace, and introduced them to a life of immortality and happiness similar to that which she had bestowed upon osiris. the message of the cult of is

ich sprang up after the decay of abydos [first explanation of the story] xxii. now as to those who, from many things of this kind, some of which are proclaimed openly, and others are darkly hinted at in their religious institutions, would conclude that the whole story is no other than a mere commemoration of the various actions of their kings and other great men, who, by reason of their excellent virtue and the mightiness of their power, added to their other titles the honour of divinity, though they afterwards fell into many and grievous calamities, those, i say, who would in this manner account for the various scenes above-mentioned, must be owned indeed to make use of a very plausible method of eluding such difficulties as may arise about this subject, and ingeniously enough to transfer

e pure and unmixed nature of the gods, as partaking of the sensations of the body, as well as of the perceptions of the soul, and consequently liable to pain as well as pleasure, and to such other appetites and affections, as flow from their various combinations. such affections, however, have a greater power and influence over some of them than over others, just as there are different degrees of virtue and vice found in these daemons as well as in mankind. in like manner, the wars of the giants and the titans which are so much spoken of by the greeks, the detestable actions of kronos, the combats between apollo and the python, the flights of dionysos, and the wanderings of demeter, are exactly of the same nature as the adventures of osiris and typhon. therefore, they all are to be account

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e practices with elementals (as we have already taught in arcanum 4 of this series of lectures on kabbalah. the elementals of nature tremble before the seal of the living god. the angel of the sixth seal of the apocalypse has reincarnated at this time within a feminine body (this angel is a specialist in the sacred jinn science. arcanum 6 is the lover of the tarot. it is the soul between vice and virtue. the arcanum six is enchainment, equilibrium, loving union between man and woman. it struggles terribly between love and desire, the mysteries of lingam-yoni connection. the struggle between the two ternaries is found in the sixth arcanum of the tarot. the arcanum six is the supreme affirmation of the inner christ, and the supreme negation of satan. watch and pray. existe el m dium y el med

e) has the power to transmute or transform all imperfect metals into his own igneous substance. the vile metals are the false values that constitute the i. the fire transmutes them, and then the i is dissolved. thus, this is the way how we acquire soul, being; that is, to be different. without the fermentation of the gold (fire) no one can arrange the philosophical stone or develop the tincturing virtue. the tincture of the fire has the power to penetrate all of the internal bodies in order to radically transform them. similar unites itself to similar in order to transform it. the fire transforms the lead of the personality into the gold of the spirit. the three serpents that symbolize mercury, sulfur and salt represent the synthesis of the great work. the phoenix bird rises from within it

WESTERN MANDALAS OF TRANSFORMATION SR AL

nger needed. correspondences and timing before attempting to create a talisman, one should have studied the correspondence tables and made sketches of the symbols and names one wishes to use. you may also make yourself sympathetic to the celestial influences you wish to contact through working with all of the senses. agrippa said in the first of his three books of occult philosophy: one operative virtue that is diffused through all kinds of things: by which virtue, indeed, as manifest things are produced out of occult causes, so a magician doth make use of things manifest to draw forth things that are occult, viz, through the rays of the stars, through fumes, lights, sounds, and natural things which are agreeable to those celestial, in which. there is a kind of reason, sense and harmony, a

e casting of the circle of protection, repeat the biblical phrase "thou shalt purge me with hyssop, o lord and i shall be clean; thou shalt wash me and i shall be whiter than snow" 2. then light the incense attributed to the sphere or planetary energy being invoked and say "the god of abraham, god of isaac, god of jacob, bless here the creatures of these kinds, that they may fill up the power and virtue of their odors, so that neither the enemy, nor any false imagination, may be able to enter into them, through our lord jesus christ" numerous other prayers and affirmations may be used in keeping with the student's own personal inclinations, but these should be studied, at least for the implications suggested, both psychologically and magically. purification and intention.so frequently stre

archetypal forms.and the entities connected to them through an analysis of the correspondences of their names, which in hebrew are also numbers. this is done primarily through the technique of gematria, and numerous examples are given in later sections. we now begin to see why this aspect of qabalistic work is not arbitrary. the intelligence of graphiel, which belongs to the mars/geburah kamea by virtue of numerical association (both equal 325, would never be used on a jupiter kamea, unless one was specifically attempting to join these two kinds of energy. here is where clarity of intention and knowing the correct correspondences both become crucial. unfortunately we encounter some of the same problems with mistaken, garbled, and confusing sigils as we have with planetary seals, so we need

s is on polarity. dion fortune once said that we cannot understand sex until we understand the principle of polarity, which is really an interchange of magnetism. to really comprehend the sphere of nogah, or venus, is to be empowered by the spiritual experience called vision of beauty triumphant. it combines the ideas of power (mars) with beauty (venus, and hints at their proper relationship. the virtue which naturally results from this proper relationship is unselfishness. as we said earlier, the rose is a symbol of venus, and when it is pictured as centered on a cross of six squares, formed by opening out a cube, it reveals the true emblem of the rose-cross (see figure 9-k. it is a symbol of the perfect coordination of desires (the rose) with the basic pattern of creation (the cross. the

l as to deceit, i. e, the trickster element. the serious occult student should bear this relationship in mind. the word for prophecy or prediction in hebrew has a value of sixty-four and looks like figure 10-f, which resembles the letter beth, attributed to the magician in the tarot (see figure 10-g. the magician is a figure that really synthesizes all of the powers of human self-consciousness by virtue of his concentration. the greatest powers of intuition come when we have perfected the art of inductive reasoning, or the ability to draw logical inferences from experience. the number eight is the number representing rhythm and renewal, and because of its shape, is the lemniscate, or infinity sign as well. this symbol is placed about the head of both the magician and the virgin (see figure

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

esy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of two men misfortune pretty pebbles the power of paper frantic fools cities the white man s dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth and falsehood proverbs on human conduct proverbs on virtue proverbs on cooperation and contentment proverbs on opportunity proverbs on human beings proverbs on nature proverbs on leadership more wisdom of the african world wisdom of the hindus and greeks frogs desiring a king the bat, the birds and the beasts the dog and the wolf the fox and the grapes the lion and the statue the man and his wives the two crabs hercules and the waggoner the man and

of awful vengeance ever shall be hurl d by nature s god against a sinful world; in dreadful deluges we must expire or else consume in rapid flames of fire. in these tremendous elements alone, mankind shall perish, and their sins atone. another world is ready to receive immortal souls, that earthly bodies leave to dust the perishable parts return, but at the grave eternal spirits spurn. and if in virtue s path they trod below, in heav nly mansions tis their fate to glow; but if by vice enslav d, their doom s to roam without a heav nly, or an earthly home. on your young offspring spend your utmost care, and of the early seeds of vice beware; this noble talk you can t commence too soon, expand their virtues, and their follies prune. their youthful minds, like melted wax impress, and heav n s

th your heart fixed on the supreme lord. renounce attachment to the fruits. be even-tempered in success and failure. work done with anxiety about results is far inferior to work done without such anxiety, in the calm of self-surrender. seek refuge in the knowledge of brahman. they who work selfishly for results are miserable. in the calm of self-surrender you can free yourself from the bondage of virtue and vice during this very life. devote yourself, therefore, to reaching union with brahman. to unite the heart with brahman and then to act: that is the secret of unattached work. in the calm of self-surrender, the seers renounce the fruits of their actions, and so reach enlightenment. then they are free from the bondage of rebirth, and pass to that state which is beyond all evil. when your

anslation is originally vol. xxi of the sacred books of the east, edited by f. max muller (the mahayana ideal) by constant use the idea of an i attaches itself to foreign drops of seed and blood, although the thing exists not. then why should i not conceive my fellow s body as my own self? that my body is foreign to me is not hard to see. i will think of myself as a sinner, of others as oceans of virtue; i will cease to live as self, and will take as my self my fellow-creatures. we love our hands and other limbs, as members of the body; then why not love other living beings, as members of the universe? by constant use man comes to imagine that his body, which has no self-being, is a self; why then should he not conceive his self to lie in his fellows also? thus in doing service to others p

t in the evening (iv:8) confucius said: in education there are no class distinctions (xv:38) confucius said: the young are to be respected. how do we know that the next generation will not measure up to the present one? but if a man has reached forty or fifty and nothing has been heard of him, then i grant that he is not worthy of respect (ix:22) confucius said: when it comes to acquiring perfect virtue, a man should not defer even to his own teacher (xv:35) confucius said: learning without thinking is labor lost; thinking without learning is perilous (ii:15) confucius said: yu, shall i teach you what knowledge is? when you know a thing, say that you know it; when you do not know a thing, admit that you do not know it. that is knowledge (ii:17 (teachings on reciprocity or humanity) confuci

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ower an d mys tic vir tu es by w. wyn n wes tcott is 4, a half is 6, and a twelfth is 1; and the aggregate is 16, or more than 12. superperfect numbers they looked on as similar to briareus, the hundred-handed giant. his parts were too numerous. the deficient numbers resembled cyclops, who had but one eye; whilst the perfect numbers have the temperament of a middle limit, and are the emulators of virtue, a medium between excess and defect, not the summit, as some ancients falsely thought. evil is indeed opposed to evil, but both to one good. good, however, is never opposed to good, but to two evils. the perfect numbers are also like the virtues, few in number; whilst the other two classes are like the vices- numerous, inordinate and indefinite. there is but one perfect number between 1 and

t number and is a middle and analogy. the pythagoreans referred it to physiology; it is the cause of all that has triple dimension. it is also cause of good counsel, intelligence and knowledge, and is a mistress of music, mistress also of geometry, possesses authority in whatever pertains to astronomy and the nature and knowledge of the heavenly bodies, connects and leads them into effects. every virtue also is suspended from it, and proceeds from it. in mythology it is referred by nicomachus to: 1. saturn, time, past, present and future. 2. latona. 3. the horn of amalthea, the nurse of jupiter. 4. polyhymnia, among the muses. number being more increased by multiplication than it is by addition, the number 3, is, properly speaking, the numbers--th eir occu lt power an d mys tic vir tu es b

al word agla, see the chapter on the kabalah, page 27. note 4 elements, 4 sides of a square and 4 angles; 4 qualities, cold, hot, dry, damp and 4 humors. 4 seasons of the year; 4 quarters of the horizon. 4 rivers of eden; euphrates, gihon, hiddekel and pison; 4 rivers of the infernal regions according to the greeks, phlegethon, cocytus, styx and acheron; 4 elements of metaphysics; being, essence, virtue, action. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 4 masonic virtues. 4 evangelists and gospels; matthew, mark, luke, john, related to the four kerubic forms of the man, lion, bull and eagle (see wheel of fortune of tarot, key 10--hew65) and thus to the zodiacal signs--aquarius, leo, taurus and scorpio (the relation of aquila to scorpio is a rosicrucian secr

u es by w. wyn n wes tcott jesus 5 times foretold his passion and gave 5 particulars concerning it and received 5 wounds. the brahmins speak of 5 skandhas, or attributes of men; they are rupa, form; vidana, perception; sanina, consciousness; sanskara, action; and vidyana, knowledge. in china, 5 means shangti or thian, the god in heaven. the chinese speak of 5 blessings--longevity, riches, health, virtue and a natural death. the ancient chinese spoke of 5 elements--earth, wood, fire, metal and water; and of 5 primary colors yellow, red, white, green and black. 65. the 5th element, the quintessence of the alchymist, was derivable from the four, by progression--at first the ens, then the two contraries, then the three principles, then the four elements. separate the pure from the impure, gent

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

y splendid world, defile not thy brilliant flame with the earthly dress of matter, stoop not down for its splendour is but seeming, it is but the habitation of the sons of the unhappy" no more beautiful formulation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly have been uttered: but to such as by purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we read "the higher powers build up the body of the holy man" the law of karma was as much a feature of the chald an philosophy as it is of the theosophy of today: from a passage in ficinus, we read "the soul perpetually runs and passes through all things in a certain space of time, which being performed it is presently compelled to

d. lydus, de mensibus, 20. taylor. 32. all things are governed and subsist in this triad. proclus in i. alcibiades. t. 33. for thou most know that all things bow before the three supernals. damascius, de principiis. t. 34. from thence floweth forth the form of the triad, being preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the earth is heated by the internal fire. anon. z. or t *jones gives sun from hellos, but some greek versions give herios, which cory translates, air. 38

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

agmatically to allow a natural order: light followed by dark, left opposite right, above distinguished from below, within differentiated from without. in death, however, the truth of the world of unity is disclosed a truth predicated on discerning the coincidence of opposites, that is, the mystical insight that in ultimate reality opposites are no longer distinguishable, for they are identical in virtue of being opposite. death allows truth in its ultimate (non)appearance to be seen, the other comprising its other as the same other that is other to the same, untruth rooted in the very heart of truth. it is precisely from this identity of difference that one may glimpse the difference of identity, the weave of time s being becoming the becoming of time s being, each moment ephemerally endur

at have permanent duration and thus exemplify the character of perpetual time (aidios chronos) and others that have a temporary existence and therefore partake only of a part of time (pote en merei chronou. insofar as transitory beings cannot be considered truly real, since true being is not subject to coming-to-be, it follows that time is the measure of that which perpetually comes-to-be, for in virtue of its perpetuity it imitates the eternal nature. 95 two kinds of perpetuity are differentiated by proclus: the one eternal, the other in time; the one a perpetual steadfastness, the other a perpetual process; the one having its existence concentrated in a simultaneous whole, the other diffused and unfolded in temporal extension; the one entire in itself, the other composed of parts each of

7 of eternity beyond time; the perpetuity of intransitive intellection (ametabatos noesis)98 attributed to the intellect, the eternal image of eternity, time at rest; and the temporal, which is always in motion and hence is perpetual in a derivative sense.99 proclus speaks of three successive 14 chapter one entities: the one being (to hen on hos, the monad of all being (monas ton onton, which, in virtue of its absolute oneness, is beyond attribution; eternity (aion, the dyad that always is (o aei on; and the eternal (to aionion, which participates in the conjunction of always and existence but not with the same degree of durability as in the case of eternity.100 in contrast to the friends of plato, that is, plotinus and other neoplatonists, who considered time an obscure notion linked to t

the other hand, the point of the present cannot be set apart for itself because it is a mere boundary. brentano draws the logical conclusion: so also perceiving cannot possibly exist for itself in a single isolated point in time so as to be reduced to a temporally punctual perceiving. for after all, everything else that is temporal exists only in a point without existing isolated in this point in virtue of its connection in infinitesimal transition with what is past or future. the temporal point, therefore, can be grasped without our grasping any preceding or following stretch of time, in spite of the fact that the temporal point itself cannot be without that which precedes or follows. the boundary-character of the present allows us to recognise its belonging to something that it bounds. y

being is first grounded. 300 the shift in orientation (i do not say phenomenological for, technically speaking, the abground is not phenomenalizable) required by heidegger s ontological turn is a move from the secondary representations of time and space as corresponding but essentially distinct modes of perception to the originary attunement of time-space as a coupling of what belongs together by virtue of not belonging together. rejecting his own earlier attempt to treat spatial demarcation as a form of temporalizing, heidegger insists that space and time are not only different in the number of usually meant dimensions, but from the ground up each has what is ownmost to it and only by virtue of this utmost difference do they refer to their origin, time-space. the more purely what is own-o

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

be had: and also didst direct me to the taking of it up: being presently and a few minutes of time, brought to my sight (from the secret depth where it was hid, in the uttermost part of the roman possession) which stone, thou warnedst me, no mortal hand but mine own should touch: and saidst unto me: thou shall prevail with it, with kings, and with all the creatures of the world. whose beauty (in virtue) shall be more worth than the kingdoms of the earth. for which purposes here rehearsed: and other party now to be exercised and enjoyed. and partly hereafter more abundantly (as lord, god of hosts shall dispose, and also because thou thyself art a governor of the 42 thy mighty, faithful and obedient ministers" genesis vs. 24-41 "and god said 'let the land produce living creatures according

arts, with a brighter gold than the rest. he standeth upon his round table of crystal, or rather mother of pearl" the appearance of nalvage was a very important step for both dee and kelley, for from him were revealed the 48 or 49 calls which developed into yet another system of prime importance. there is nothing in the golden dawn documents, private or otherwise, that includes this table, yet by virtue of what developed from it, its importance cannot be over-emphasized in the enochian system. i have taken the liberty of placing certain grids around various sections of the tablet of nalvage (see figure 107) to make its meaning and function clearer. the first piece of information on this tablet is its action, which is listed in the original manuscripts as follows "1. its substance is attrib

white robe came to me. he had white hair and was very old but quite solid in appearance. he said he was not a king but a kenif. i asked who were the warriors; he said they were his people but were still nevertheless warriors and warlike. he also said the letter veh drew on their collective energies because of their fierceness. i then noticed a jewel in the center of his forehead. he said that by virtue of his white robe he was a person who overcame spirit the goal of all the warriors. he said his world was an unthinkable distance from mine. i then bade farewell and left" sphere group's vision of the letter `c /k i stand on the top edge looking down through space on the astral, where there seems to be waves that move. unlike 164 our earth waves, they seem to be waves from a center. it is a

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

g the celestial equator. we also recall the speech of hiereus in a higher grade, beginning with the words "from the centre outwards so moveth the point as it traceth the line and the cross" this bears out the fact that our order mysteries are not only of human, but also of cosmic significance. kerux now takes upon himself the character and function of the spirit of the earth, who twice a year, by virtue of its position, comes into the closest contact with the sun from whom it receives new life, tinged with the quality of either vernal or autumnal equinoctual sign. though kerux no longer carries his insignia, he still wears his lamen depicting the caduceus, symbol of healing, infused with the spirit of his higher self at the preceding equinox. he is therefore marked out for redemption, whet

lkuth and the consecration of your earthly body. the man corresponds to yesod, the grade of theoricus and the purification of your material mind. the eagle has reference to hod, to the 3=8 of practicus, and to the human emotions and desires which are hallowed therein. the white ribbon from which the lamen depends signified the consecration of your entire personality. you enter, therefore, also in virtue of purity. the four living creatures correspond in zoharic tradition to the angels of the four quarters and to the divine names emblazoned thereon. we learn also that the four elements, of which man is symbolically made which were gathered by the elohim from the four quarters of heaven, and correspond to the parts of our personality are ruled in obedience to those who obey the law, or in ot

ZOETIC GRIMOIRE OF ZOS

tine: reading from left to right in rows of nine cards. synopsis: i do a short horoscope by laying eleven rows of five cards, each row relating to: house, love, self, etc, every four rows being relative to each other [one or two words illegible here] and answer to wish. the five cards left over indicate the immediate event. make your own rules and keep them, consistency in this case being a great virtue. it is possible to predict anything, but special packs with their special meanings have to be made, a difficult and laborious task. alternative fifth formula: technique of fortune telling first obtain a good book on. fortune telling. by playing cards. this will give you a general idea for the making a suitable pack for your own purposes. procure a pack of ordinary playing cards and mark the

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