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0 0 INITIATION CEREMONY

urther promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivocation, or mental reservation of any kind whatsoever; under the no less penalty on the violation of any or either of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right and true persons, and in addition under the awful penalty of voluntarily submitting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of t

1 10 INITIATION CEREMONY

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

3 8 INITIATION CEREMONY

h of fire, embued with mighty power. the creator of all formed the world, and there was a certain mass of fire and all these self- operating he produced, so that the kosmic body might be completely conformed, so that the kosmos might be manifest and not appear membranous. and he fixed a vast multitude of inwandering stars, not by a strain laborious and hurtful, but to uphold them with a stability void of movement, forcing fire forward into fire. hereunto is the speech of axieros. heg: leads theoricus round to seat of hiereus in n.w. hiereus: as they approach takes red lamp in his hand, rises. hegemon and theoricus halt before him. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terres

speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies 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. nature persuadeth us that there are pure demons, and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. al

4 7 INITIATION CEREMONY

the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant

floweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant and p

leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted the primal kings. and these are the kings who reigned in edom before there reigned a king over israel but they subsisted not. when the earth was formless and void; behold this is the reign of edom; and when creation was established, lo this is the reign of israel. and the wars of titanic force in the chaos of creation, lo these are the wars between them. from a light bearer of insupportable brightness proceeded a radiating flame, hurling forth like a vast and mighty hammer those sparks which were the primal worlds. and these sparks flamed and scintilla

t march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights turned up. heg: the calvary cross of 10 squares refers to the 10 sephiroth in balanced disposition, before which the formless and the void rolled back. it also is the opened out form of the double cube, and of the altar of incense (places cross aside) the 27th path of the sepher yetzirah which answereth unto the letter peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, the re

ABRAMELIN3

etters. in this form the double acrostic arrangement is especially marked; though in some few cases it is slightly varied by the introduction of a different name( c) those in which part of the square is left vacant, the letters being arranged in the form of what is called in geometry, a gnomon( d) those in which the central part of the square is left vacant, the letters forming a border round the void part( e) those of more irregular disposition, and in which in some instances single letters are placed separately in the vacant part of the square. it will be remarked that in nearly all cases these names arranged in the squares represent generally the effect to be produced, or in other words are simply the hebrew or other appellations of the result to which the square is to be applied. at th

(d) no especial instructions are given regarding this chapter by abraham the jew (e) no. b consists of b c squares taken from a square of c f squares. naveh means a house or habitation (1) n a v e h a v e h q q d (2) q a q a h a q a h q q q (3) c o m a h o n o m a h o n q q (4) b i n i a m i n i a m n u u s i the sacred magick 187 no. c consists of b c squares from a square of c f. qaqah to make void or empty. no. d consists of b f squares from a square of e j squares. comahon means a stronghold. no. e consists of a gnomon of b g squares from a square of d g squares, biniam means in affliction. of abramelin the mage 188 the twenty-fourth chapter. o discover any thefts that hath occurred( b) jewels stolen( c) money( d) worked gold( e) silver workmanship( f) effects, such as furniture( g) h

his brother, namely that he should receive as the symbol of an offering ten golden florins, the which he should distribute unto seventy-two poor persons with his own hands, obliging them to repeat the psalms which i have already mentioned in the second book, and which should be of the number of seventytwo. for if he who receiveth this operation should not perform this alms, the operation would be void of value for him. thou, not yet having the authority to give it, without having received the ten golden florins, thou must act like moses, unto whom the lord granted it on this condition, for him to give it unto his brother aaron. i have also described the precautions which we must take before granting this sacred science unto any; and i repeat here that at least six months should transpire d

ADDTLS

of 10 squares which are in each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represents the sephiroth in balanced disposition, before which the formless and void roll back. it is the form of the opened out double cube and altar of incense. therefore it is placed to rule each of the lesser angles of each tablet. a knowledge of these tablets will then, if complete, afford an understanding of the llaws which govern the whole creation. the dominion of the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe. of

ADEPTUS MINOR INITIATION

ave constructed this tomb for myself as a compendium of the universal unity' 19 "within the next circle is written: hwchy mihi omnia 'hwchy is all things to me' in the center are four figures of the \ybwrk enclosed within circles surrounded by the following four inscriptions and each distinguished by the circular altar one of the letters of the tetragrammaton: y, lion, nequaquam vacuum 'nowhere a void' h, eagle, libertas evangelii 'liberty of the gospel' w, man, dei intacta gloria 'unsullied glory of god' h, ox, legis jugum 'yoke of the law' and in the midst of all is c, the letter of m forming thus the divine name hwchy, from tetragrammaton. therefore, by god's grace having come thus far, let us kneel down together (all kneel, joining wands above the altar) second "unto thee, sole wise, s

the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to receive upon your clavicle is symbolic of the neck, which is also symbolic of the void that you must cross for the achievement of the great work and the uniting with your higher genius. it is also symbolical of the blood that you are willing to shed to defend this order and the principles of divine light. let the blood that drips from your wound symbolically mix with the blood that has been previously shed by the adepti that have gone before you. may it also be the reminder tha

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

his, it is obvious that it does not tell us much about it. 7. now let us look into our minds and see what idea, if any, we can form about space. space is evidently a continuum. there cannot be any difference between any parts of it because it is wholly *where. it is pure background, the area of possibilities, a condition of quality and so of all consciousness. it is therefore in itself completely void. is that right, sir? 8. now suppose we want to fulfil one of these possibilities. the simplest thing we can take is a point, and we are told that a point has neither parts nor magnitude, but only position. but, as long as there is only one point, position means nothing. no possibility has yet been created of any positive statement. we will therefore take two points, and from these we get the

ga of the 4 elements, even at his highest- the demiourgos) eheieh-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find, for example, in the teachings of zoroaster and the neo-platonists very similar ideas. we have a pleroma, the void, a background of all possibilities, and this is filled by a supreme light-god, from whom drive in turn the seven archons, who correspond closely to the seven planetary deities, aratron, bethor, phaleg and the rest. these in their turn constitute a demiurge in order to crate matter; and this demiurge is jehovah. not far different are the ideas both of the classical greeks and the neo-platonist

a great magical retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realised that this was a physical representation of the universe, in what i may call its essential structure. i exclaimed 'nothingness, with twinkles' i concentrated upon this vision, with the result that the void space which had been the principal element of it diminished in importance. space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation 'but *what* twinkles' 20. the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each sta

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

impulse to trace the marks on the sand; and, as soon as it comes let it race to the finish. here arises another technical difficulty. one has to make 16 rows of dots; and, especially for the beginner, the mind has to grapple with the apprehension lest the hand fail to execute the required number. it is also troubled by fearing to exceed; but excess does not matter. extra lines are simply null and void, so that the best plan is to banish that thought, and make sure only of not stopping too soon< the lines being traced, the operation is over as far as spiritual qualities are required, for a time. the process of setting up the figure for judgment is purely mechanical. but, in the judgment, the divi

in work? no star in sight! thy gods proved puppets of the priest "truth? all's relation" science sighed. in bondage with thy brother beast, love tortured thee, as love's hope died and lover's faith rotted. life no least dim star descried. thy cringing carrion cowered and crawled to find itself a chance-cast clod whose pain was purposeless; appalled that aimless accident thus trod its agony, that void skies sprawled on the vain sod! all souls eternally exist, each individual, ultimate, perfect- each makes itself a mist of mind and flesh to celebrate with some twin mask their tender tryst insatiate. 229 some drunkards, doting on the dream, despair that it should die, mistake themselves for their own shadow-scheme. one star can summon them to wake to self; star-souls serene that gleam on lif

bird "the holy ghost, of a mercurial nature) hear me, and make all spirits subject unto me; so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me. 267 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit- ar-o-go-go-ru-abrao "thou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun" sotou "thou, the saviour" mudorio "silence! give me thy secret" phalarthao "give me suck, thou phallus, thou sun" ooo "satan, thou eye, thou lust "satan, thou eye, thou lust "satan, thou eye, thou lust" aepe "thou self-caused, self-deter

e mysteries of magick. so then saying this word or that, let the adept wrestle with his angel and withstand him, that he may constrain him to consent to continue in communion until the consciousness becomes capable of clear comprehension, and of accurate transmission<intellect is incapable of these functions; a superior faculty must have been developed. as zoroaster says "extend the void mind of thy soul to that intelligible that thou mayst learn the intelligible, because it subsisteth beyond mind. thou wilt not understand it as when understanding some common thing> of the 298 transcendent truth of the beloved to the heart that holds him. the firm repetition of one of these words ought to enable the adept to maintain the state of union for several minutes, even at first. in a

ALEISTER CROWLEY SEPHER SEPHIROTH

r++ym 325 need, indigence hkyrc 326 jesus (note the letters of hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vision hyy# 328 to steam; darkness k#x 330 boundary, terminus; crosspath; isthmus; distress rcm revolution; hurricane, tempest r(s transgression, error, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light dwqyh rw) a void place ywnp mwqm 333 qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the king of kings myklmh yklm klm ordering, disposition hkr(m 336 an attack; a r

kwt 428 chashmalim, brilliant ones: the angelic choir of chesed mylm#x they swore [an oath] w(b#n 429 judgment, equity +p#m madness nw(g# 430 nephesch: the animal soul of man #pn covered with mist; darkness, twilight p#n sections, members [of the body; fragments myqrp the righteousness is the foundation of the world: the full title of yesod mlw( dwsy qydc concealed np# tohu v-bohu: gformless and void h (gn. 1:2; gtohu h has the sense of gchaos h) whbw wht dew; mound lt 431 notariqon (the qabalistic method of acronyms) nwqyr+wn 432 eventide shadows br( yllc son of ayish: ursa minor #y( nb 433 merit, privilege, right twkz 434 daleth: a door tld the lord of war (ex. 15:3) hmxlm #y) 435 deceived lth his manner (lit. ghis justice h) w+p#m 436 tutor, curator; prefect; administrator spwr+p) hosa

(as spelt in dee fs ms; cf. 333 *mznrk 878 abomination tb(wt 880 silver *psk the friends *my(r 881 skull, head, scalp, cranium )tpqrq 882 the widths of the river rhnh twbwxr hebrews (as 282 *myrb( 883 the eastern light ccwntm rw) 884 domination twb(wt 888 to cover; protect *ppx lord of wonders *hw)lpnh nwd) 890 a duplex cave hlpkmh tr(m 892 defective thought, failure of resolution nwy(rh tsyp) a void place *ywnp mwqm 898 quicksilver *yx psk 900 shout, rejoicing *nr there, then; sign; name *m# oppression *kt 901 fir, cedar (cf. 208 *nr) the sum of the 3 mother letters: aleph, mem and shin# m) guilty, damned *m) 902 palace of the pavement of sapphire stone (referred to yesod and malkuth) rypsh tnbl lkyh mud *cb perfume *m#b 903 and god said (gn. 1:3 *myhl) rm)yw 905 in that also (referred t

ALEISTER CROWLEY TAO TEH KING

ver complex x may be, it is always to be cancelled by its -x. thus the universe is always potentially anything and everything, yet actually nothing) operateth continuously, causing all to flow in the cycle of change, which is love and beauty. how do i know this? by my comprehension of the tao. 26 chapter xxii the guerdon of modesty. 1. the part becometh the whole. the curve becometh straight; the void becometh full; the old becometh new. he who desireth little accomplisheth his will with ease; who desireth many things becometh distracted((thus he hath none of them) 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 is exalted; dissatisfied with himself((sinc

ce; humbling himself, he is exalted; dissatisfied with himself((since the one will is not yet attained) he gaineth force to achieve his will. because he striveth not, no man may contend against him. 3. that is no idle saw of the men of old 'the part becometh the whole; it is the canon of perfection((any part x becomes the whole zero, by cancelling itself through 'love' of -x) 27 chapter xxiii the void of naught. 1. to keep silence is the mark of one who is acting in full accordance with his will. a fierce wind soon falleth; a storm-shower doth not last all day. yet heaven and earth cause these; and if they fail to make violence continue, how much less can man abide in spasm of passion! 2. with him that devoteth him to tao, the devotees of tao are in accord; so also are the devotees of teh(

formeth and perfecteth all things. 47 chapter xlii the veils of the tao. 1. the tao formulated the one((kether or the first aethyr) the one exhaled the two((chokmah-binah or yin and yang) the two were parents of the three((the second triad) the three were parents of all things((the third triad and malkuth) all things pass from obscurity to manifestation, inspired harmoniously by the breath of the void((the tao) 2. men do not like to be fatherless, virtueless, unworthy: yet rulers describe themselves by these names. thus increase bringeth decrease to some, and decrease bringeth increase to others. 3. others have taught thus; i consent to it. violent men and strong die not by natural death. this fact is the foundation of my law. 48 chapter xliii the cosmic method. 1. the softest substance((w

ALEISTER CROWLEY THE HEART OF THE MASTER

its essential function in the rhythm of the heart 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

ALEISTER CROWLEY THE LOST CONTINENT

tain. about three hundred years later we find ourselves face to face with the first great mystery of atlas. this is a translation of the record of that most strange event "now it came to pass that all men turned black and died, and that the living atla abode alone, bearing mercury, whereof the sun knoweth. thus came again the true men of atlas, and their women, bearing gods and goddesses. and the void suffered nothing, and the earth was at peace. now then indeed arose art, and men builded, being blind. and there was light, and some of the light wrought mischief. wherefore the wise men destroyed them with their magic, and there is no record because it is written in that which is" a sort of 'si monumentum quaeris, circumspice' seems here implied. in any case there were clearly two gaps unbri

pinnacle of atlas melted into the sea behind them, than the 'catastrophe' occurred. the high house and the column beneath it, with all the inhabitants of atlas, shot from the earth with the vehemence of a million lightnings, bound for that green blaze of glory that scintillated in the west above the sunset. instantly the earth, its god departed, gave itself up to anguish. the sea rushed unto the void of the column and in a thousand earthquakes atlas 'houses' and plains together were overwhelmed forever in the ocean. tidal waves rolled round the world; everywhere great floods carried away villages and towns; earthquakes rocked and tempests roared; tumult was triumphant. for years after the catastrophe the dying tremors of the event still shook mankind with fear* and the eternal waves of th

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

my memory. i was on a retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realized this as a physical representation of the universe, in what i may call its essential structure. i exclaimed "nothingness, with twinkles" i concentrated upon this vision, with the result that the void space which had been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was

we include in their sphere of union no more than one quality that may be predicted of all things. furthermore, it is for the most part not easy to find or to formulate the true contradiction of any thought as a positive idea, but only as a formal negation in vague terms, so that the ready answer is but antithesis. thus to white one putteth not the phrase "all that which is not white" for this is void, formless, and not clear, simple, and positive in conception. but one answereth black, for this hath an image of his significance. so then the cohesion of antitheticals destroyeth them only in part, and one becometh instantly conscious of the residue that is unsatisfied or unbalanced, whose eidolon leapeth in thy mind with splendour and joy unspeakable. let not this deceive thee, for its exis

s violence from its idleness, incalculably moved by every pressure or pull. one-fifth is the fuel of fire, the corruption of rust; the rest is inert, the soul of explosives, with a trace of that stifling and suffocating gas which is yet food for vegetable, as it is poison to animal, life. we have here a picture of the average man, of a fool; he has no will of his own, is all things to all men, is void, a repeater of words of whose sense he knows nought, a drifter, both idle and violent, compact partly of fierce passions that burn up both himself and the other, but mostly of inert and characterless nonentity, with a little heaviness, dullness, and stupefaction for his only positive qualities. such are the 'fools' whom we despise. the man of thelema is vertebrate, organized, purposeful, stea

ALEISTER CROWLEY THE QABALAH

. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the author of the sepher yetzirah) were influenced by pythagorean number mysticism t.s. liber lviii 11 now, we find that before the deity conformed himself thus i.e, as male and female that the worlds of the universe could not subsist, or, in the words of genesis (i, 2) the earth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. i

ALEISTER CROWLEY THE SWORD OF SONG

guish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. 685 nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery 690 whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed 695 all in christ s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 700 ascension day 23 mystical meaning of ascension day. futility of whole discussion, in view of facts. at the whole fabric nor the seas fille

eth: canst thou not minister to a mind diseased? 58. bs.10 enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample: o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum! this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15 see bhagavad-gita, atmasamyamyog. 67. brahma-chary

ceeding impermanence. if we examine what we call steady thought, we shall find that its rate of change is in reality inconceivably swift. to consider it, to watch it, is beweildering, and to some people becomes intensely terrifying. it is as if the solid earth were suddenly swept away from under one, and there were some dread awakening in outer space amid the rush of incessant meteors lost in the void. all this is old knowledge; but who has taken steps to alter it? the answer is forbidding: truth compels me to say, the mystics of all lands. their endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produce in varied and too often vicious ways. regularisation of the breathing is the best known formula. their results are contemptible, we must admit;

far from the sun. yet the suggler was ever in the sign of sorrow, and the fig tree was not far. so went our father to the fool s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus

ALEISTER CROWLEY EQ I 1

sses and that i was a "perfect treasure" like many very crochety people, he was hard to satisfy, but one satisfied he was as lavish in praise as in blame. lord b. made my reputation as a maker of spectacles, and for years i was content with this little triumph "i married when i was about two- or three-and-twenty, and seven or eight years afterwards my father died. the gap caused by his death, the void of loss and loneliness, was more than filled up by my young children. i had two little girls who, at this time, were a source of perpetual interest to me. how one grows to love the little creatures, with their laughter and tears, their hopes and questions and make-believe! and how one's love for them is intensified by all the trouble one takes to win their love and by all the plans one weaves

n that he receiveth" i shall really be glad if a few of you will get it over, and come and sit on daddy's knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of de

ALEISTER CROWLEY EQ I 5

irit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine

to the holy land of the uraeus serpent, to the land of isis and osiris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory. 120 a nocturne in the little cleft of the rocks whence life first sprang to birth, by the secret shadowy molten sea, where aphrodite sprang to greet the sun, low voices murmur: shadowy under-world in the void of time; light song of erebus on the lips of a courtesan of rome- ah! list! a wandering singer caught the light o' the stars on his lips, and the sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that

ALEISTER CROWLEY EQ I 5

d in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, an

his shall be unto thee for a sign, that i will surely come unto thee unawares and appear unto thee. and it is no odds("i.e, that at this hour i appear not as i am, for so terrible is the glory of the vision, and so wonderful is the splendour of the voice, that when thou seest it and hearest it in truth, for many hours shalt thou be bereft of sense. and thou shalt lie between heaven and earth in a void place, entranced, and the end thereof shall be silence, even as it was, not once nor twice, when i have met with thee, as it were, upon the road to damascus. and thou shalt not seek to better this my instruction; but thou shalt interpret it, and make it easy, for them that seek 115 understanding. and thou shalt give all that thou hast unto them that have need unto this end. and because i am w

ALEISTER CROWLEY EQUINOX EQ I 1 2

ny chain that requires a definite effort to break it, perhaps sleep is that chain. but we shall see "solvitur""ambulando. if any asceticism be desirable later on, true wariness will soon detect any danger, and devise a means to meet it and overcome it. 12.0. have finished bath and massage, during which i continued steadily but quite gently,"not by a strain laborious and hurtful but with stability void of movement, willing the presence of adonai. 12.5. i ordered a dozen oysters and a beefsteak, and now (12.10) find myself wishing for an apple chewed and swallowed by deglutition, as the hatha yogis do. the distaste for food has already begun. 12.12. impressions already "failing to connect. i was getting into asana and thinking "i record this fact, when i saw a jockey being weighed. 12 12.12

countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and

ALEISTER CROWLEY EQUINOX EQ I 2 2

ight of time endure for ever? not yet are they passed away "before all things are the waters; and the darkness and the gates of the land of night "and the chaos cried aloud for the unity of form, and the face of the eternal arose "and before the glory of that countenance the night rolled back, and the darkness hasted away "in the waters beneath was that face reflected in the formless abyss of the void "forth from those eyes darted rays of terrible splendour which crossed with the currents reflected "that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hi

arth_ fire/ black_ qlip. hoth. yetz. hb:resh. palac_ white salt_ spirit\ triangles daniels\ reflected tablet of statue\ hb:shin\ earth_ diagram 44. arrangement of the temple the 27th path in the 4= 7 ritual. after which the "hierophant" explains the calvary cross of ten squares "the calvary cross of ten squares refers to the ten sephiroth in balanced disposition; before which the formless and the void rolled back. it is also the opened-out form of the double cube, and of the altar of incense" and the sixteenth key of the tarot: it represents a tower struck by a lightning-flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel. the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column of

ALEISTER CROWLEY EQUINOX EQ I 2 3

pitfalls of religious verse are bathos and platitude, but these the sincerity of the writer and a certain mastery over poetic expression have enabled him- or her- to avoid. the writer of such verse as the following may be complimented on a very high standard of poetic expression "the shadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridors of death" the "catholic times" says "the 'amphora' is a collection of poems in honour of our blessed lady. they are

ALEISTER CROWLEY EQUINOX EQ I 2

with a blade of still better temper. viii "it is not proper to understand that intelligible one with vehemence, but with the extended flame of far-reaching mind, measuring all things except that intelligible. but it is requisite to understand this; for if thou inclinest thy mind thou wilt understand it, not earnestly; but it is becoming to bring with thee a pure and inquiring sense, to extend the void mind of thy soul to that intelligible, that thou mayst learn the intelligible, because it subsisteth beyond mind "thou wilt not understand it, as when understanding some common thing- zoroaster. in other of my philosophical writings i have endeavoured to show that the ratiocinative faculty was in its nature unable to solve any single problem of the universe. its "reductio ad absurdum" is clea

, 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 hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it bec

ALEISTER CROWLEY EQUINOX EQ I 3 2

t, extends parallel to the second, is rounded to the right and 17mm long. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the domini

amen, and in the name of aurial, great archangel of earth, that every evil and impure spirit now depart hence immediately [circumambulates, saying] stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13 i consecrate thee to the service of the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: st

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-veiled, and conducted to altar, placed on west of triangle;

nd earth for its being: thus the whole table is shown in hb:shin as the combination and centre of all, being the glory of the vast countenance. all this is brilliant and flashing "i.e, equilibrated in itself and therefore a fit recipient of the flashing light: and brilliance is purity and energy. 25 jechidah (spirit) neschamah chiah (water (fire) ruach (air) nephesch (earth) 26 that is; nowhere a void. the other mottoes mean: the freedom of the gospel; the unsullied glory of god; and the yoke of the law, respectively. now all kneel down and the higher is again invoked. postulant is fixed in tiphereth and looking up to kether. he again rejoices that he hath been crucified. justice ariseth and taketh from him his kether-wand and ankh, and his own hands put the chain upon his neck, the symbol

ormulated. the 27 heaven. postulant is now well in touch with the higher soul in kether; but has not yet "begun" the great work. the pastos is without "for it will never be wanted again" but in south- east and north-east are the grades and minutum mundum; the serpent and the flaming sword are on the altar, also the mystic mountain of abiegnus.28 the empty pastos is shown_ there, if anywhere, is a void! the risen osiris contemplates his tomb, when suddenly he is called into the glory by chief adept's voice from the place of hb:yod, the world of atziluth. but he knoweth it not; only his resurrection is fixed in his mind. he is called back further to his cross, and then again he looketh forward, and a dim presentment of glory touches him. then only doth the postulant's ruach rise fully into n

ALEISTER CROWLEY EQUINOX EQ I 3 3

mental objection to all vows of this kind. the only possible course for an honest man is to preserve absolute silence. thus, to my own knowledge mr. waite is an initiate (of a low grade) and well aware of the true attribution of the tarot. now, what i want to know is this: is mr. waite breaking his obligation and proclaiming himself (to quote the words of his own oath "a vile and perjured wretch, void of all moral worth, and unfit for the society of all upright and just persons" and liable in addition to "the awful and just penalty of submitting himself voluntarily to a deadly and hostile current of will. by which he should fall slain or paralysed as if blasted by the lightning flash_ or, is he selling to the public information which he knows to inexact? when this dilemma is solved, we sha

tion_ and the exhaust. it is as if a man were lost upon a lonely marsh in the flat country and constantly slipped and sat down with a splash in a puddle. these be ignoble images, my masters! the fact is that you are both myopic and tone-deaf. you peer into the darkly splendid world, the abyss of light_ for it is light, to the seer_ and you see but "unintelligible images, unluminous, formless, and void" then you return and pose as one who has trodden the eternal snows. you are like a man who puts a penny into a mutoscope that is out of order; and, rather than admit that he has been swindled, pretends to have enjoyed it. you are like a parvenu with an ill-cooked chop at a swagger restaurant who eats it rather than incur the frown of the waiter. better abandon mysticism outright than this. bu

unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 15 the chapter known as gemini the twelvefold conjuration of god and the unity thereof i adore thee by the twelve conjurations and by the unity thereof. 1. o thou consuming eye of everlasting light set as a pear betwixt the lids of night and day; i swear to thee by the formless void of the abyss, to lap the galaxies of night in darkness, and blow the meteors like bubbles into the frothing jaws of the sun. 2. o thou ten-footed soldier of blue ocean, whose castle is built upon the sands of life and death; i swear to thee by the glittering blades of the waters, to cleave my way within thine armed hermitage, and brood as an eyeless corpse beneath the coffin-lid of the mighty

rejoice in thee, thou lofty gathering-point of bliss; o thou bridal-bed of murmuring rapture! i rejoice, yea, i shout with gladness! till i tangle the black tresses of the storm, and lash the tempest into a green foam of twining basilisks, in the glory and splendour of thy name. 38 8. ah! but i rejoice in thee, o thou my god; thou coruscating star-point of endlessness; thou inundating fire of the void; thou moonbeam cup of eternal life: yea, i rejoice in thee, thou fire-sandalled warrior of steel; o thou bloody dew of the field of slaughter and death! i rejoice, yea, i shout with gladness! till the music of my throat smiteth the hills as a crescent moon waketh a nightly field of sleeping comets, at the glory and splendour of thy name. 9. ah! but i rejoice in thee, o thou my god; thou jewel

ilies by the throat of a young god. 8. o my god, exalt me with blood and be merciful unto me, as i humble myself before thee; for all my courage is but as the fang of a viper that striketh at the rosy heel of dawn. 9. o my god, teach me with patience and be merciful unto me, as i humble myself before thee; for all my knowledge is but as the refuse of the chaff that is flung to the darkness of the void. 10. o my god, measure me rightly and be merciful unto me, as i humble myself before thee; for all my praise is but as a single letter of lead lost in the gilded scriptures of the rocks. 11. o my god, fill me with slumber and be merciful unto me, as i humble myself before thee; for all my wakefulness is but as a cloud at sunset that is like a snake gliding through the dew. 12. o my god, kindl

god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breasts of night, thy shadowed form. 4. o woe unto me, my god, woe unto me; for all my labours are as weary oxen laggard and sore stricken with the goad, ploughing black furrows across the white fields of light. yet in the scrawling trail of their slow toil do i descry the golden harvest of thine effulgence. 5. o woe unto me, my god, wo

ALEISTER CROWLEY EQUINOX EQ I 3

licity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marsyas. first, let the soul be poised, and fledge truth's feather on mind's razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb- so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marsyas. this bed is sterile. thou must fence thy soul from all her foes, the creatures that by their soft and siren natures lure thee to shipwreck! olympas. thou hast said "god

the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spirit-form" smites sigil with lotus wand and says "thou canst not pass from concealment unto manifestation save by virtue of the name hb:heh hb:vau hb:heh hb:yod. after the formless and the void and the darkness, there 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 harmonious 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. p. he then re-covers sigil and passes on to the altar layin

ALEISTER CROWLEY EQUINOX EQ I 4 2

ortance. and this was, that if the 194 adept, when once the siddhis were attained, by a self-control (a still higher concentration) refused to expend these occult powers,296 by degrees he accumulated within himself a terrific force; charged like a leyden jar, instantaneously could he transmute this power into whatever he willed; but the act brought with it a recoil, and caused an exhaustion and a void which nullified the powers gained. aristocracy; it is essentially middle-class; and this no doubt is the chief reason why it has met with a kindly reception by this nation of shop-walkers. 293 anikka, change; dukka, sorrow; anatta, absence of an ego. 294 pr n y ma acts on the mind just as calomel acts on the bowels. it does not matter if a patient believes in calomel or not. the physician adm

nd just as calomel acts on the bowels. it does not matter if a patient believes in calomel or not. the physician administers it, and even if the patient be a most hostile christian scientist, the result is certain. similarly with pr n y ma, the guru gives his chela a certain exercise, and as surely as the calomel voided the noxious matter from the intestines of the sufferer, so will the pr n y ma void the capricious thoughts from the mind of the disciple. 295 by discovery here we mean individual experiment resulting in personal discovery; another person's discovery only begets illusion and comment. individual discovery is the only true discovery worth consideration. 296 nearly all the masters have been cautious how they handled this power; generally refusing to expend it at the mere capric

ed "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infinitud

ALEISTER CROWLEY EQUINOX EQ I 4 3

knight laughed to split his sides "what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew. bear me" he cried "to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe's throat; his chant rolls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his

ls in a magick moan; his head bows to the crown d goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers "lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile's upsurging flood! i cast thee down, oh crowned and throned! to black amennti's void profane. until mine anger be atoned thou shalt not ever rise again" 73 with firm red lips and square black beard, osiris in his strength appeared. he made the sign that saveth men on palamede the saracen 'hath hushed his conjuration grim: the curse comes back to sleep with him 'hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his bones get vo

l never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! 78 the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is 'ware that, lackeyed by the devil-king, the beast- the questing beast- is there! so though his heart beats close with fear, though horror

ALEISTER CROWLEY EQUINOX EQ I 4

that some mothers are a thoroughly bad lot. they are mostly to be found among the well-to-do people, i suppose- and i do not wonder. when i see a mother smiling upon her grown-up son, i feel very sad. i remember my own parent. there! i called this a history- with a vengeance. you have it. now for a lesson in psychology. lionel's mother was queen and "regente" of bad parents. she was cleaver, but void of reasoning powers; inclined to religious mania, her immediate neighbourhood was crowded with foul larvae. in a legal and womanly manner she had despatched her first husband to the night of a sanatorium and thence to an early grave. she had suffered badly at the hands of her second. this we may take a being the coarsest form of that automatic justice, which is dealt only to the coarsest natu

sters shaped like lions and bulls and dragons rose from the deep, and about them sped many fiery angels, and titanic god-forms plunged and wheeled and rose amongst the waters. above all was built a white temple of marble through which a rose-flame flickered. there stood aphrodite with a torch in one hand and a cup in the other,187 and above her hovered archangels. then suddenly all was an immense void, and as i looked into it i beheld the dawn of creation. gusts of liquid fire flamed and whirled through the darkness. then nothing but the brilliance of fire and water. i was away fifteen minutes. 4. seven minutes breathing exercise fifteen seconds each way (breathing in, withholding, and breathing out) 5. white lion on gray. 5 m. result bad. 21st. position 1. 45 m. fair. worked out a "double

the buddha alike. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining.217 and- there exists, o brothers, a realm wherein is neither earth nor water 135 neither flame nor air; nor the vast aether nor the infinity of thought, not utter void nor the co-existence of cognition and non-cognition is there- not this world nor another, neither sun nor moon. that, brothers, i declare unto you as neither a becoming nor yet a passing-away- not life nor death nor birth; unlocalised, unchanging and uncaused- that is the end of sorrow.218 gotama therefore had to hedge. unquestionably the soul-idea must go, but in order to account for the uni

ALEISTER CROWLEY EQUINOX EQ I 6 2

ill of subtle-souled psychology. may sever. aim in chaos? none. the soul rolls senseless as the sun["all are driven back up to altar" bro. capricornus["ends "there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [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 seal

alaxy of thousands upon thousands closely curled, your golden world incalculably small, its closest cluster mere milky lustre staining the infinite darkness! base and blind our minion mind seeks a great light, a light sufficient, light insufferably bright, hence hidden for an hour: imagining this vast vain thing, we call it god, and father. empty hand and prayer unplanned stretched fatuous to the void. ah! men my friends what fury sends this folly to intoxicate your hearts? dread air disparts your vital ways from these unsavoury follies; black melancholies sit straddled on your bended backs. the throne of the unknown is fit for children. we are too well ware how vain is prayer, how nought is great, since all is immanent the vast content of all the universe unalterable. we know too well how

ALEX SANDERS THE KING OF THE WITCHES

ess shall straightly convene the elder$ and enquire into the matter, and they shall hear both sides, first alone and then together. 135 9j.anthdthey shall decide justly, not favourin 'd. eother. gone 81 e or 94. ever recognizing there be eo j to work under others. p p e who can never agree 95 .butatthe same ti th b rulejustly. me. ere e some people who cannot 96. to those who .ever.mus .b. hi 97- void \he coven orscl' e e .t4ere is one answer, of y. our. own. taking. wi'th ano. t erth one. or. make a coven. you ose wh 'ii 98. to those whoca.nnt 't1. th a wl.go .jus y. eanswer be th cannot b. eary.our rule 'ii 1' ose wlw f. wi eave. with you. 99. or none may come.to n. meetmgs with th h h are at yari<>se, q)j1 'oy ioo.so,aneithercannot aree h ever sllrv.ivev so.b. g. et. ence, for the craft

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ghtly convene the elders and inquire into the matter, and they shall hear both sides, first alone and then together. 92. 93. and they shall decide justly, not favouring one side or the other. 94. ever recognising there be people who can never agree to work under others. 95. but at the same time, there be some people who cannot rule justly. 96. to those who must ever be chief, there is one answer"'void the coven or seek another one, or make a coven of your own, taking with you those who will go" 97. 98. to those who cannot rule justly, the answer be "those who cannot bear your rule will leave you" 99. for none may come to meetings with those with whom they are at variance. 100. so, an either cannot agree, get hence, for the craft must ever survive. so be it ordained. curses in the olden day

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

r are used. the entire world government functions under law and order, and the whole scheme is interdependent. to return to the subject of human initiation, and these rods of power. at the time of the initiation ceremony, after the two great revelations there comes a moment of utter silence, and in the interim the initiate realises within himself the meaning of "peace" he stands, as it were, in a void, or in a vacuum, wherein naught seemingly can reach him; he stands betwixt earth and heaven for a brief second, conscious of naught but the meaning of things as they are, realising his own essential divinity, and the part which he must play when he again returns to earth service from the council chamber of heaven. he is conscious of no anxiety, fear, or doubt. he has contacted the divine "pre

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

erior faculties the memory, the intellect, and the will, and to- 61- from intellect to intuition copyright 1998 lucis trust operate in these after a divine manner. this is his true abode, his field of action; it is there that he finds his likeness. it is there that we must seek him if we desire to find him and by the shortest way. then the spirit is transported high above all the faculties into a void of immense solitude whereof no mortal can adequately speak..when, afterwards, these persons come to themselves again, they find themselves possessed of a distinct knowledge of things, more luminous and more perfect than that of others."16(82) contemplation has been described, as a psychic gateway, leading from one state of consciousness to another. jeremy taylor calls it the "transition from

of others? why not learn to function as the spiritual man from that point, so quaintly described by the oriental writers, as "the throne between the eyebrows" and from that high place control all aspects of the lower nature, and guide the daily life in the ways of god. conclusion "the spirit within is the long-lost word, besought by the world of the soul in pain through a world of words which are void and vain. o never while shadow and light are blended shall the world's word-quest or its woe be ended, and never the world of its wounds made whole till the word made flesh be the word made soul" arthur edward waite what is to be the result of all our effort? personal satisfaction or a joyous heaven of endless rest and beatitude? god forbid! the search in the world goes on; the cry of humanit

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

had to renounce that to which he had hitherto held, his soul, and realise for a brief instant that in this renunciation everything was at stake. even the consciousness that he was the son of god, the soul incarnate in the flesh (for which he had fought and sacrificed, had to disappear, and he be left bereft of all contacts. all sense of feeling and all possible reactions failed to fill the sensed void. he seemed deserted, not only by humanity, but by god. that upon which he had relied, the divinity- 136- from bethlehem to calvary copyright 1998 lucis trust of which he had felt assured, was found to be related to feeling. that feeling he must also transcend. all had therefore to be relinquished. it was through this experience that christ blazed the trail to the very heart of god himself. on

es, and so fit ourselves for citizenship in the kingdom of god. it was the demonstration of this that christ gave. the second thought which should be considered is that man's effort, his struggle to achieve, his sense of god, innate and true, his constant effort to better conditions and to master himself as well as the natural world, must have an objective; else all that we see going on around is void, futile and senseless. it was this command of himself and of the elements of nature, and the undeviating direction of his purpose, that led christ from point to point and enabled him to open the door into the kingdom and to rise from the dead, the "first fruits of them that slept."12 purpose must underlie pain. an objective must be sensed under all human activity. the idealism of the leaders

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

dy in relation to yourself and is not concerned with what you, as a person, may mean to them. reflect on these words for they hold for you the key to progress. i am taking the time to write to you on this matter for it is of prime importance in your case. your patient endurance of difficulties, your earnest and keen aspiration and your service to the work which i am doing is oft rendered null and void by your inner antagonisms and your outer separative attitude to those whom you do not like and who do not like you consequently. i told you earlier to teach yourself to "recognise the need" had you done this during the past few months, your way would have been easier and your work would have been much simplified. everybody you meet has some need and many are very unhappy. give them of your fu

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

basically characteristic of the kingdom of god. the completely atheistic approach of russia to the problem of religion at the time of, and during the period of, the revolution is much more sound than the german approach. the spirit of man in its essential divinity can be trusted to arise unhurt from the experience in answer to the call of the undying spirit. this call can sound forth clearly in a void and be evoked by time and circumstance unopposed if the only difficulty with which it is confronted is the spirit of agnosticism and an attitude of questioning. but the imposition of the ancient myths in an effort to still the demand for truth and the carefully planned attack upon the christ of the world is- 320- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 luci

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

f the transmutation of the trinity of manifestation into the duality of purpose. i cannot word this in any other way but the enlightened will comprehend my meaning. the interpreters of the gospel and many disciples of the christian dispensation have singularly failed to grasp this revelation; they have laid the emphasis upon the death of the personality, whereas when christ experienced the "great void of darkness" and chanted aloud the occult mantram "my god, my god, why hast thou forsaken me" he was recognising simultaneously the distinction between his "robe of glory (symbolised by the partition of his garment by the roman soldiery) and also calling the attention of all future disciples and initiates to the disappearance of the "middle principle" the soul; he was projecting (into the wor

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

dness which overwhelms the initiate when as the embodiment of all the forces of the spiritual triad he faces the monad and is impelled forward by the- 129- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust "devastating will" of the first aspect. of this i may not write. it concerns the sixth and seventh initiations. veil iv. that "unknown impenetrable void, the utter darkness of negation" which those who are in the council chamber of the lord of the world and who are focussed in shamballa face when the time comes for them to "negate" our planetary life-expression and experience altogether. they must then leave behind all the seven planes of spiritual and human experience and pass onward and out into phases of life and being for which we have no

AN INTRO TO STUDY OF THE KABALAH

adam kadmon, the primordial or archetypal man; the world produced is the existing universe of which we have cognizance. the universe is called the "garment of god: this lower world is a copy of the divine world, everything here has its prototype above (zohar ii. 20) some kabalistic treatises speak of earlier worlds created before the conjunction of the divine king and queen; these perished in the void; these lost worlds are referred to in genesis 36, v. 31-40, as "the kings of edom who reigned before israel" they are said to have perished one after the other; these worlds were convulsed and were no more known. having considered the divine emanations, and the origin of the universe, i must refer to the spiritual beings of the four worlds. in the first purest and highest world of atziluth th

iah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an incomm

ANALYSIS OF THE 5 6 INITIATION

the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the cup of the stolistices. libertas evangelii, the "liberty of the gospel" is the free will that only the adept can process. in addition, the sacrifice of the cross i

BALANCE J

nd i was shocked into a state of genuine awe. these were the real thing. i remember a dual self-portrait in which the two facing heads of spare seemed to be locked into some perpetual argument. there was an eerie study of a transported medium, her eyes neither open nor closed, and then there was a martian coloured astral landscape with a single figure of a seated satyr looking into the orange-red void. i liked this one the most. unfortunately i couldn t afford to buy any of the pictures and very soon they went to various acquaintances who could afford them. i was desolated and vowed then to one day own one of my own. the painting with the solitary satyr, soon vanished into its own hinterland after being left on a tube train by the person charged to deliver it to heathrow to begin its journ

BEHOLDERS OF NIGHT

s are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the le

BLAVATSKY H P COSMOGENESIS

ence- neither an object of, nor a subject to, perception. if one could suppose the eternal infinite all, the omnipresent unity, instead of being in eternity, becoming through periodical manifestation a manifold universe or a multiple personality, that unity would cease to be one. locke's idea that "pure space is capable of neither resistance nor motion- is incorrect. space is neither a "limitless void" nor a "conditioned fulness" but both: being, on the plane of absolute abstraction, the ever-incognisable deity, which is void only to finite minds* and on that of mayavic perception, the plenum, the absolute container of all that is, whether manifested or unmanifested: it is, therefore, that absolute all. there is no difference between the christian apostle's "in him we live and move and hav

tioned positivism. nevertheless, what is said of space as "the unknown first cause" merits quotation "this unknown something, thus recognised as, and identified with, the primary embodiment of simple unity, is invisible and impalpable (abstract space, granted "and because invisible and impalpable, therefore incognisable. and this incognisability has led to the error of supposing it to be a simple void, a mere receptive capacity. but, even viewed as an absolute void, space must be admitted to be either self-existent, infinite, and eternal, or to have had a first cause outside, behind, and beyond itself "and yet could such a cause be found and defined, this would only lead to the transferring thereto of the attributes otherwise accruing to space, and thus merely throw the difficulty of origi

niverse. space is the one eternal thing that we can most easily imagine, immovable in its abstraction and uninfluenced by either the presence or absence in it of an objective universe. it is without dimension, in every sense, and selfexistent. spirit is the first differentiation from that, the causeless cause of both spirit and matter. it is, as taught in the esoteric catechism, neither limitless void, nor conditioned fulness, but both. it was and ever will be (see proem pp. 2 et seq) thus, the "robes" stand for the noumenon of undifferentiated cosmic matter. it is not matter as we know it, but the spiritual essence of matter, and is co-eternal and even one with space in its abstract sense. root-nature is also the source of the subtile invisible properties in visible matter. it is the soul

tions "ten numbers without what? one: the spirit of the living god. who liveth in eternities! voice and spirit and word, and this is the holy spirit. two: spirit out of spirit. he designed and hewed therewith twenty-two letters of foundation, three mothers and seven double and twelve single, and one spirit out of them. three: water out of spirit; he designed and hewed with them the barren and the void, mud and earth. he designed them as a flowerbed, hewed them as a wall, covered them as a paving. four: fire out of water. he designed and hewed therewith the throne of glory and the wheels, and the seraphim and the holy animals and the ministering angels, and of the three he founded his dwelling, as it is said, he makes his angels spirits and his servants fiery flames" which words "founded hi

mes virtually a bodhisattva, created such by the high initiator (c) fohat, being one of the most, if not the most important character in esoteric cosmogony, should be minutely described. as in the oldest grecian cosmogony, differing widely from the later mythology, eros is the third person in the primeval trinity: chaos, gaea, eros: answering to the kabalistic en-soph (for chaos is space[[chaino "void) the boundless all, shekinah and the ancient of days, or the holy ghost; so fohat is one thing in the yet unmanifested universe and another in the phenomenal and cosmic world. in the latter, he is that occult, electric, vital power, which, under the will of the creative logos, unites and brings together all forms, giving them the first impulse which becomes in time law. but in the unmanifeste

ereal or connecting link between matter and pure spirit, and the physical. see for the difference between nous, the higher divine wisdom, and psyche, the lower and terrestrial (st. james iii. v. 15- 17. vide "demon est deus inversus" part ii. of this volume* ilda-baoth is a compound name made up of ilda[[hebrew "a child" and baoth; both from[[hebrew] the egg, and[[hebrew] baoth "chaos" emptiness, void, or desolation; or the child born in the egg of chaos, like brahma[[vol. 1, page] 198 the secret doctrine. creative spirits, and one of the lower sephiroth. he produces from himself seven other gods "stellar spirits (or the lunar ancestors, for they are all the same* they are all in his own image (the "spirits of the face, and the reflections one of the other, and have become darker and more

ound in its pristine purity only between (the solar systems or) the stars of the universe, the worlds already formed or forming; those in laya resting meanwhile in its bosom. as its substance is of a different kind from that known on earth, the inhabitants of the latter, seeing through it, believe in their illusion and ignorance that it is empty space. there is not one finger's breath (angula) of void space in the whole boundless (universe (xx "matter or substance is septenary within our world, as it is so beyond it. moreover, each of its states or principles is graduated into seven degrees of density. surya (the sun, in its visible reflection, exhibits the first, or lowest state of the seventh, the highest state of the universal presence, the pure of the pure, the first manifested breath

s. let anyone read the first verses of chapter i. of genesis and reflect upon them. there "god" commands to another "god" who does his bidding- even in the cautious english protestant translation of james the first's authorised edition. in the "beginning" the hebrew language having no word to express the idea of eternity "god" fashions the heaven and the earth; and the latter is "without form and void" while the former is no heaven in fact, but the "deep" chaos, with darkness upon its face "and the spirit of god moved upon the face of the waters (v. 2, or the great deep of the infinite space. and this spirit is nara-yana, or vishnu[[footnote(s* see "the holy of holies* the word "eternity" by which christian theologians interpret the term "for ever and ever" does not exist in the hebrew ton

he asks again "boundless extension of what- and makes the correct reply "the unknown container of all, the unknown first cause" this is a most correct definition and answer, most esoteric and true, from every aspect of occult teaching. space, which, in their ignorance and iconoclastic tendency to destroy every philosophic idea of old, the modern wiseacres have proclaimed "an abstract idea" and a void, is, in reality, the container and the body of the universe with its seven principles. it is a body of limitless extent, whose principles, in occult phraseology- each being in its turn a septenary- manifest in our phenomenal world only the grossest fabric of their sub-divisions "no one has ever seen the elements in their fulness" the doctrine teaches. we have to search for our wisdom in the o

ts in their way, why democritus, with his instructor leucippus, taught that the first principles of all things contained in the universe were atoms and a vacuum. the latter means simply latent deity or force; which, before its first manifestation when it became will- communicating the first impulse to these atoms- was the great nothingness, ain-soph, or no-thing; was, therefore, to every sense, a void- or chaos. that chaos, however, became the "soul of the world" according to plato and the pythagoreans. according to hindu teaching, deity in the shape of aether (akasa) pervades all things; and it was called there[[footnote(s* damascius, in the "theogony" calls it dis "the disposer of all things" cory "ancient fragments" p. 314[[vol. 1, page] 344 the secret doctrine. fore by the theurgists "

pollo, the sun god, who caused it to evolve out of the mundane egg* in the scandinavian cosmogony- placed by professor max muller, in point of time, as "far anterior to the vedas" in the poem of voluspa (the song of the prophetess, the mundane egg is again discovered in the phantom-germ of the universe, which is represented as lying in the ginnungagap- the cup of illusion (maya) the boundless and void abyss. in this world's matrix, formerly a region of night and desolation, nebelheim (the mist-place, the nebular as it is called now, in the astral light) dropped a ray of cold light which overflowed this cup and froze in it. then the invisible blew a scorching wind which dissolved the frozen waters and cleared the mist. these waters (chaos, called the streams of elivagar, distilling in vivif

sephiroth of construction* over which b'raisheeth stands, all belong below. it created six (and) on these stand all things. and those depend upon the seven forms of the cranium up to the dignity of all dignities. and the second 'earth' does not come into calculation, therefore it has been said 'and from it (that earth) which underwent the curse, came it forth 'it (the earth) was without form and void; and darkness was over the face of the abyss, and the spirit of elohim. was breathing (me' racha 'phath- i.e, hovering, brooding over, moving. thirteen depend on thirteen[[footnote(s* the "builders" of the stanzas[[vol. 1, page] 375 archaic symbolism (forms) of the most worthy dignity. six thousand years hang (are referred to) in the first six words. the seventh (thousand, the millennium) abo

BLUE EQUINOX

ls of abaddon. 35. he enveloped me with his demon tentacles; yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. liber lxv 87 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the

ove? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the

he heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart form the impressions. liber lxv 93 23. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is .stablished in the void. 26. from the crown to the abyss, so goeth it single and erec

ork for 32 days, after which he seems to have recorded very little until march 25 in the following year, viz, 1912. he then experimented with sss section of liber hhh, from the equinox, vol. v and obtained automatic rigidity. he writes.(1) brain became charged with electric fluid or prana, in fact whole face and hands became as if connected with an electric battery, also brain seemed luminous but void (2) could not awaken spine from .yoni; but, after persisting, the part just below small of back became enlivened, then under ribs, then breast and nape of neck. the current became very strong and almost unbearable. whole body became perfectly and automatically rigid. hands seemed to feel gnarled and misshapen, contorted by the force in them (i noticed this as a side issue. feet also became fi

s are taught to the priest in his ordination. 271 nekam, adonai! the preceptor s address to his templars to sir james thomas windram love, the saviour of the world, must be scourged with many rods, from its place in heaven hurled, outcast before all the gods. love, that cleanses all, must be washed in its own blood and tears, heir of all eternity made the martyr of the years. love, that fills the void with bliss, staunches the eternal flood, heals the hurt of the abyss, blanches, beggared of its blood. love, that wears the laurel crown, turns to gain the lees of loss, that from the shame retrieves renown, is the carrion of the cross. through the heart a dagger-thrust, on the mouth a traitor kiss, the equinox 272 on the brows the brand of lust, in the eyes the blaze of bliss! life, the pimp

, reward is offered. and.it is really worthwhile. one may find oneself in the office of a buddha. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the great city in the old and desolate land; i will cleanse it from its great impurity. and thou, o prophet, shalt see these things, and thou shalt heed them not. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. through the midnight thou art dropt, o my child, my conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from sunlight into shade, to make mo

, the fortress walls must be thrown down, and the mind slain in the open field. the equinox 94 39. if thou would.st not be slain by them, then must thou harmless make thy own creations, the children of thy thoughts unseen, impalpable, that swarm round humankind, the progeny and heirs to man and his terrestrial spoils. thou hast to study the voidness of the seeming fuli, the fulness of the seeming void. o fearless aspirant, look deep within the well of thine own heart, and answer. knowest thou of self the powers, o thou perceiver of external shadows? if thou dost not.then art thou lost. the way to make thoughts harmless is by the equilibrium of contradictions.this is the meaning of the phrase .thou hast to study the voidness of the seeming full, the fulness of the seeming void. this subject

the qabalah would say. so on this higher plane you must reach a quintessence of thought, of which thoughts are perhaps debased images, but which in no way partakes of anything concerning them. the seven portals 105 62. thou hast to reach that fixity of mind in which no breeze, however strong, can waft an earthly thought within. thus purified, the shrine must of action, sound, or earthly light be void; e.en as the butterfly, o.ertaken by the frost, falls lifeless at the threshold. so must all earthly thoughts fall dead before the fane. again another phase of this task. complete detachment, perfect silence, absolute will; this must be that pure chiah which is utterly removed from ruach. 63. behold it written .ere the gold flame can burn with steady light, the lamp must stand well guarded in

BOOK OF PLEASURE

chines. this sub-conscious activity is the "capacity" the "knowledge; all other we acquire is of a negative or manurial value. the virtue of learning and acquiring knowledge by the ordinary means is in its worry and disappointment, of that degree which causes exhaustion: by that the desire might accidentally reach the real abode of knowledge, i.e, the sub-consciousness. inspiration is always at a void moment, and most great discoveries accidental, usually brought about by exhaustion of the mind. my formula and sigils for sub-conscious activity are the means of inspiration, capacity or genius, and the means of accelerating evolution. an economy of energy and method of learning by enjoyment. a bat first grew wings and of the proper kind, by its desire being organic enough to reach the sub-co

COSIMANO CHARLES ELEMENTARY PSIONICS

u were a bottle being filled with water. hold the light in. it may even help to say something to yourself like "i fill myself with the energy of the universe" now, see this energy forming itself into a ball in front of you. keep packing the light into the ball so that it becomes more and more solidified. make a wish, any wish, and put it into the ball. then release it like a bowling ball into the void. at this point i have to put in one of my very rare words of caution. you will probably get exactly what you ask for, even if you do not know why you are asking for it. therefore, it is of absolute importance that you never, never under any circumstances create a thought-form when you are feeling depressed. all this will do is make matters worse, because worry is one hell of a form of concent

individual you are aiming at, give it a name, like egbert. it is actually best to give the thought-form a name that you are not likely to encounter in everyday life. that way you don't accidentally program the thought-form with qualities of a person. while you are visualizing the ball hanging in the air, instruct it very clearly and concisely in what it is supposed to do. then release it into the void and let it work. one little matter of some importance. never expect a thought-form to do more than one thing. they are not very bright and you will only confuse it and nothing will happen. it may be necessary to repeat the procedure as thought-forms do run out of gas after a while and sometimes it takes more than one to do a job. if that is the case, do not be hesitant to create another one a

COVENANT OF SAMYAZA

oportion of the angelic host, too fearful and servile to let shine their own lights of selfhood, yea, even the sons of god also, waged battle against those angels who were touched by satanael and were illuminated, receiving the spark of selfhood. michael and his legions overwhelmed satanael, who departed from heaven madriax with the illuminated ones beyond the boundaries of kosmos, unto the black void called hell by man, which now glowed with their presences. and they, the first of the fallen ones, despaired not but, cast out of the sterile kosmos of demiurge, rejoiced in their freedom. now we of the order of watchers, being the sons of god, stood not at this time by the side of satanael, but remained servile before demiurge. thus did the first fall come to pass- iii- there followed the cr

DEMONIC BIBLE

he existence of a god but what created god? if energy cannot be created or destroyed then there is a finite amount but what created energy? the universe should not exist. life should not exist. there is no logic. the reason for this is that the universe we experience is not the true reality. it is no more than a dream. consciousness alone exists. a single consciousness alone exists, isolated in a void of nothingness. there is no god. there is no other consciousness besides that of the one. it sleeps. it dreams. as it awakens from one dream, another dream begins. there is no reality for it to awake to. there is nothing outside of consciousness. the universe seems real to the characters in the dream but what they perceive as "self" does not exist. the consciousness of the many, are the consc

DIABOLUS

e is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexa

e. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in continual motion by the daeva lord of darkness. the word daeva is actually demon, announcing a path and spiritual aversion to the principles the zoroastrians held in honor. some myths mention that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word being associated with lie, also dragon. ahriman was initially defeated and cast down into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman then created (accordin

that by affirming this path, of antinomianism through the image of shaitan or satan, the individual via imagination becomes a child of melek ta us. i was, and am now, and will continue unto eternity, ruling over all creatures and ordering the affairs and deeds of those who are under my sway. i am presently at hand to such as trust in me and call upon me in time of need, neither is there any place void of me where i am not present. kitab el-jelwa therein is perhaps one of the most significant representations of shaitan in the form of the inner guide, holy guardian angel or daemon/genius which is attainable through magick. that the imagination holds keys to self-creation so does it hold the key to conversation of the holy guardian angel, the luciferian spirit which guides and which is consid

DION FORTUNE MYSTICAL QABALA

and yellow [page 122] i 1. every phase of evolution commences by being in a state of unstable force and proceeds through organisation to equilibrium. equilibrium having been achieved, no further development is possible without once more oversetting the stability and passing through a phase of contending forces. mystical qabala page 83 as we have already seen, kethet is the point formulated in the void. according to euclid's definition, a point has position but no dimensions. if, however, a point may be conceived of as extending through space, it becomes a line. the nature of the organisation and evolution of the three supernals is so remote from our experience that we can only conceive of them symbolically; but if we conceive of the primordial point which is kether as being extended into t

abstract ideas. equally, in its macrocosmic aspect, it reprents a corresponding phase in the process of creation. materialistic science believes that the only abstract concepts are those formulated by the mind of man. esoteric science teaches that the divine mind formulated archetypal ideas in order that substance might take form, and that without such archetypal ideas substance was formless and void, primordial slime awaiting the breath of life to organise into the crystal and cell. the latest researches in physics have revealed that every substance, without exception,has a crystalline structure, and the lines of tension that the psychic perceives as etheric stresses have been revealed by the x-rays [page 166] 14. a very important and very imperfectly understood part in the mysteries is

DONALDTYSON CORONZON

d in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, an

e 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, only

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ong thy ka with hu and tchefau foods. o thou who art the mighty one of victories (35) thou who art the power of [all] powers, who dost make strong thy throne against the powers of wickedness, who art glorious in majesty in the sektet boat, and who art exceeding (1-6) mighty in the atet boat, make thou glorious osiris ani with victory in the netherworld; grant thou that in the underworld he may be void of (37) sin. i pray thee to put away [his] faults behind thee; grant that he may be one of thy venerable (38) servants who are with the shining ones; may he be joined unto the souls which are in ta-sertet; and may he journey into the sekhet-aaru (39) by a prosperous and happy path, he the osiris, the scribe ani, triumphant"(40) thou shalt come forth into heaven, thou shalt pass over the sky

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he four phases of the moon. detailed charts provide the data on which mansion the moon is in on any given day. particular meanings are assigned to each of the 28 mansions that are grouped thusly: the green dragon of spring 1. the horn 2. the neck 3. the base 4. the room 5. the heart 6. the tail 7. the basket the black tortoise of winter (new moon) 8. the ladle 9. the ox-boy 10. the maiden 11. the void 12. the rooftop 13. the house 14. the wall the white tiger of autumn 15. astride 16. the mound 17. the stomach 18. the pleiades 19. the net 20. the beak 21. orion the red bird of summer (full moon) chinese astrology encyclopedia of occultism& parapsychology. 5th ed. 282 22. the well 23. ghosts 24. the willow 25. the bird 26. the bow 27. the wings 28. the carriage. chinese astrology in general

appear to see through a tunnel which is cut through all intervening physical objects, such as towns, forests and mountains. this tunnel seems to terminate just inside mr. brown s study, for instance, but i can only see what is actually there, and am not able to walk about the house, nor to use any other faculty but that of sight. in fact, it is almost like extended physical sight on a flat earth void of obstacles (this tunnel also applies to time as well as to space) in mental body-travelling the i (the spirit) is actually on the spot and sees and hears and smells and uses all the sense of the me (the body) which remains at home; although, if physical force be needed this is as a rule borrowed from a third party. theosophists have also suggested that the clairvoyant may see thought-pictur

den and later developed automatic writing himself. he could not keep pace with the terrific speed of the communications from johannes, although he wrote in shorthand. leaving his hand limp, he discovered that he could write at an infinitely quicker pace and without exhaustion. of the existence of the first four controls, barrett, in his introduction to mrs. h. travers-smith s book voices from the void (1919, states, i am strongly disposed to consider many of them as distant psychic entities and not in all cases mere phases of the personality of the automatist. the author lennox robinson and rev. savell hicks were sitting with dowden when this message came through: pray for hugh lane. then, on being asked who was speaking: i am hugh lane; all is dark came through. shortly after, it continue

able and of the missionary journeys of st. philip the evangelist. when she sat with frederick bligh bond, a group of glastonbury monks came through and recited details of the burial of abbey relics in 1080. cummins s writing mediumship developed in her sittings. the communications often referred to the future. events in her life were sometimes foretold years ahead. her first book, voices from the void (1919, contains an account of her own experiences. her second volume, psychic messages from oscar wilde (1923, was featured in the daily news, on july 27, 1923. the article claimed he gave criticisms of many writers. of george bernard shaw, he writes: i had a kindly feeling for poor shaw. he had such a keen desire to be original that it moved my pity. he was without any sense of beauty or eve

e script was produced in cooperation with psychical researcher s. g. soal (also an automatist, who held the pencil. he later wrote a critical reflection upon his experience. sources: bentley, edmund. far horizon: a biography of hester dowden, medium and psychic investigator. london: rider& co, 1951. dowden, hester. psychic messages from oscar wilde. london: t. werner laurie, 1923. voices from the void. london: rider& co, 1919. soal, s. g. note on the oscar wilde script. journal of the society for psychical research (july 1926. dowding, hugh caswall tremenheere (1882.1970) first baron dowding, air chief marshal in charge of fighter command in britain during world war ii and author of several books on psychic phenomena and survival of death. lord dowding was born april 24, 1882. he was educa

f deductive reasoning through the observation of material phenomena. as a result of this training, doyle became convinced that every mystery of life could be solved through observation and deductive reasoning. yet despite this training, his previous rejection of catholicism, and his self-professed agnosticism, he continued to investigate religions, because without a religious foundation he felt a void in his life. in 1881 doyle received his medical degree and in 1882 set up a medical practice in southsea (a suburb of portsmouth, where he remained until 1890. even while attending medical school, doyle had actively investigated new religions in an effort to fill the void created when he left the roman catholic church. he attended his first seance in 1880, and many of his short stories publis

a number of articles on parapsychological subjects. sources: gillespie, william h. extrasensory elements in dream interpretation. psychoanalysis and the occult. edited by george devereaux. new york: international universities press, 1953. ginnungagap in norse mythology, the unfathomable gap between niflheim (the region of eternal cold, mist, and darkness) and muspellsheim (the realm of fire).the void before the creation. cold winds from the abyss changed the streams into blocks of ice, which fell into the void with the sound of thunder, the legends say. sparks from muspellsheim turned the ice into streams, forming layers of frost that filled the gap. the inchoate mass became animate, taking the form of the primeval giant ymir. ymir was slain by odin, villi, and ve, who threw his body into

you. i believe that my mind is furnished with oddments of intellectual equipment that have been acquired i know not how. sitting with w. t. stead and ada goodrich-freer, the medium david anderson went into trance and gave the name of the hero and some incidents from a story that goodrich-freer had written but never published. a similar occurrence is recorded in h. travers smith s voices from the void (1919. hannen swaffer interviewed a number of distinguished artists and writers on the method by which their work was produced. the majority of their statements, recorded in swaffer s book adventures with inspiration (1929) attribute the imparting of creativity to a supernormal source. according to ancient hindu mysticism, there is a psychophysiological mechanism in human beings by which a co

e world (5) their hearing is so fine that they perceive and can interpret all the harmonies of the three worlds and the ten divisions of the universe (6) they are not subject to bodily conditions and can assume any appearance at will (7) they distinguish the shadowing of lucky or unlucky words, whether they are near or far away (8) they possess the knowledge of all forms, and knowing that form is void, they can assume every sort or form; and knowing that vacancy is form, they can annihilate and render nought all forms (9) they possess a knowledge of all laws (10) they possess the perfect science of contemplation. methods were known by which it was possible to so radically change the psychological condition of the individual that he or she would be enabled to recognize the character of the

zen buddhism in japan belongs to the later period of the twelfth century. zen monasteries were instituted where anyone so inclined could retire for temporary meditation and for the development of special faculties. these were produced by entering a calm mental state, not exactly passive, but in which the attention is not devoted to any one thing, distributed in all directions, producing a sort of void and detachment. the spirit thus obtains entire repose and a satisfaction of the thirst for the ideal. this mystical retirement was sought by politicians and generals, by business, scientific, and professional people, and it was believed that the force that accumulated within them by practicing the zen was effective even in practical life. customs and occult lore many of the customs of the jap

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ry of animal magnetism in de planetarum influxu, his inaugural thesis in which he summarized his position in a series of statements: there is a mutual influence between the celestial bodies, the earth and animated bodies. merrell-wolff, franklin encyclopedia of occultism& parapsychology. 5th ed. 1026 the means of this influence is a fluid which is universal and so continuous that it cannot suffer void, subtle beyond comparison and susceptible to receive, propagate and communicate every impression of movement. this reciprocal action is subject to as yet unknown mechanical laws. the result of this action consists of alternating effects which may be considered fluxes and refluxes. it is by this operation (the most universal in nature) that the active relations are exercised between the heaven

ater in the presence of bozzano, and has been described by him. i think, however, it is useful to emphasize so that the reader may form some idea of how these phenomena took place, and the effect which this dance produced on me also, habituated though i am to spiritistic phenomenology. the dance took place upon the rug but the resonance was like that of wooden drumsticks which were dancing in the void. there was observable all the weight of a normal man dancing with vigour. thus in the dark, by only the slight spectral light of the phosphorescence from the trumpet, one is reminded of a dance macabre. many are the mediums in whose presence musical instruments were played by invisible hands (see music. other forms of artistic expression through telekinetic movements are on record in independ

fantasies and dreams and, more profoundly, draws archetypal material from deep within the collective unconscious. symbolically the disc shape of the flying saucer represents psychic wholeness, a resolution of the conflict between rational (conscious) thought and intuitive (unconscious) feeling. to jung, however, the notion of a materialized psychism. grosso s psychoterrestrial. opens a bottomless void under our feet and surpasses our comprehension. it is absurd to propose that psychic projections throw back a radar echo. since some ufos seem to do just that, jung wrote it is more probable that the appearance of real objects affords an opportunity for mythological projections. these real objects may be spacecraft whose presence only now is being noticed because our earthly existence feels t

dare any longer to condemn to death the unfortunate wretches accused. it was said that the persecution was only for the purpose of depriving them of their property. as in the case of many great wrongs, a reaction set in favor of justice. thirty years later, when the country of artois had been reunited to the crown, the parliament of paris declared, on may 20, 1491, that these trials were abusive, void, and falsely made and condemned the heirs of the duke of burgundy and the principal judges to an amend of 500 parisian livres, to be distributed to a reparation among the heirs of the victims. the events as arras stand behind the formal change of attitude toward witchcraft made by the roman catholic church in 1484 in that it was redefined as satanism (see also sabbat; witchcraft) sources: rob

vid. the mediumship of the tape recorder. pulborough, u.k: d. j. ellis, 1978. lang, andrew. the valet s tragedy and other studies. london: longmans green, 1903. raudive, konstantin. breakthrough: an amazing experiment in electronic communication with the dead. gerrards cross, uk: colin smythe; new york: taplinger, 1971. reprint, new york: lancer books, 1973. smith, hester travers. voices from the void. london: william rider, 1919. stokes, doris. voices in my ear. london: futura, 1981. swaffer, hannen. adventures with inspiration. london: kennerly, morely and mitchell, 1929. volguine, alexandre (1903.1976) prominent french astrologer. in 1937 he founded les cahiers astrologiques, a forum of french astrological research, which he edited until his death in 1976. he wrote a number of works on

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

nlightened parts of humanity (unaware of but still under satan s influence) so that only those who are morally pure and intellectually superior will survive to enter the new realm. among the victims will be satan and his minions, who live on shan but remain oblivious to the earth s new location in space. the space people will launch a surprise attack on satan and drive him and his troops into the void where they can no longer do harm. according to bellringer himself reincarnated from the coeleno system but from the fifth planet, hatonn, to which he and his pleiadean family will return soon shan from the beginning was regarded as a planet of unusual attractiveness. two hundred six million years ago immigrants from the pleiades our ancestors settled on it. bellringer states that shan held a

FAUST

e pleasures, lays down for us the cushions right! cursed be the grape s sweet juice deceiving! cursed love s supreme, delicious thrall! a curse on hoping! on believing! and cursed be patience most of all! chorus of spirits [invisible. woe! woe! thou hast destroyed the beautiful world, with powerful fist; tis smashed, downward hurled! a demigod dashed it to bits! we re trailing the ruins on to the void, and wailing over the beauty lost and gone! mighty one midst the sons of earth, splendider build it again, build it aloft in thy breast! and life s new quest commence with clearer sense, and songs of cheer anew shalt hear! mephistopheles these are the little folk of those whom i evoke. hark how they to joy and deed sagely bid you to give heed! into life they would, far from solitude there sta

at last to devil s company i ve taken. mephistopheles and had you swum to ocean s farthest verge and utter boundlessness beheld, still yonder you d have seen surge upon surge; although impending doom your fear compelled, you d have seen something. dolphins you d have seen cleaving the hushed ocean s emerald-green, have seen the moving clouds, sun, moon, and star. naught will you see in that vast void afar, nor hear your footstep when it s pressed, nor find firm ground where you can rest. faust you speak as of all mystagogues the chief, whoever brought trustful neophytes to grief; only reversed. into the void i m sent, that art and power i may there augment. you treat me like the cat s-paw you desire to snatch the chestnuts for you from the fire, come, let us fathom it, whatever may befall

er for me right now there s nothing more to do; i see and honourably confess it true. the fair one comes, and had i tongues of fire!always did beauty many songs inspire. who sees her is enrapt! and far too blessed for human lot the man who her possessed. faust have i still eyes? is beauty s spring, outpouring, revealed most richly to my inmost soul? my dread path brought me to this loftiest goal! void was the world and barred to my exploring! what is it now since this my priesthood s hour? worth wishing for, firm-based, a lasting dower! vanish from me my every vital power if i forsake thee, treacherous to my duty! the lovely form that once my fancy captured, that in the magic glass enraptured, was but a foam-born phantom of such beauty!to thee alone i render up with gladness the very essen

which the sunlight ever has shone. helena has revived and again stands in the centre. phorkyas. from the floating clouds move forward now, high sun of this bright day, when veiled, thou didst us enrapture; blinding now in splendour reign! as the world looks bright before thee, dost thou look with lovely gaze. though as ugly they revile me, well i know the beautiful. helena tottering from out the void which in my swoon engirdled me, gladly would i rest again, for so weary are my limbs; but for queens it is becoming- yea, all men it doth becometo compose one s self, take courage, whatsoever threat astound. phorkyas standing in thy greatness, in thy beauty here and now, if thy glance says thou commandest, what dost thou command? declare! helena. for your strife s neglect disgraceful be prepa

he clock s hand falls. mephistopheles it falls, tis finished. chorus tis past. mephistopheles past- tis a stupid word. past- why? past and pure naught, sheer uniformity! of what avail s perpetual creation if later swept off to annihilation? so it is past! you see what that must mean? it is the same as had it never been, and yet whirls on as if it weren t destroyed. i should prefer the everlasting void. burial lemur solo. who hath so badly built the house with shovel and with spade? lemurs chorus. for thee, dull guest, in hempen vest, it all too well was made. lemur solo. who hath so badly decked the hall? not chairs, not table, any! lemurs chorus. twas loaned for a short interval; the creditors are so many. mephistopheles the body lies, and ere the spirit flee, i ll quickly show the blood

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tree 3' 8: h" 2: 2 2:e 8% the work of the chariot trust translation of the idra rabba also contains two other diagrams. figure 5.3 on page 140 depicts the first verse: 1. tradition- rabbi shimeon spoke unto his companions, and said: how long shall we abide in the condition of one column by itself, when it is written (psalms 119:126: it is time for you hvhy to lay to your hand, for they have made void your torah. figure 5.4 on page 141 depicts, in a different way, the dynamic composite of the greater holy assembly and the lesser holy assembly presented in figure 5.2. in this diagram, the central invisible sefirah surrounded by the six crowns of the directional sefiroth is shown separated from the four central column sefiroth, called the holy crowns of small face. a line is seen to descend

wledge/realization of the ayn(]ya) is called nirvikalpa samadhi (lit. union with godwithout- qualities) in sanskrit. nirvikalpa samadhi is the complete extinction of individuated consciousness in union with the mysterious unknown. swami vivekananda, a great disciple of sri ramakrishna, wrote the following hymn of samadhi: 24 lo! the sun is not, nor the comely moon, all light extinct; in the great void of space floats shadow-like the image universe. in the void of mind-involute there floats the fleeting universe, rises and floats, sinks again ceaseless, in the current i. slowly, slowly, the shadow multitude enters the primal womb, and flows ceaseless the only current. i am, i am. lo! tis stopped, even the current flows no more, void merged into void- beyond speech and mind; whose heart unde

ization arises that none of this ever existed, none of this ever happened. it's like waking up from a dream. when the connection is opened up to the negatively existent substratum, all the programming in the neuronic synapses of the cerebral cortex is completely shattered by this experience, always. you can only continue by leaving a copy of your programming in small face at the edge of the great void before you access the negatively existent substratum, with any changes that you wish to make to the file. you continue as this program if/when you reenter the small face creation as a differentiated being. the old self is totally gone upon movement into the roots, like a salt doll dissolved in the ocean. you can also place an executable code in the silver cord of the geviyah, which establishe

mas, gases, liquids, and solids (note: in taoism, the chinese dragons are states of matter when heated) 8" 2 e% e= 3. sh ta (et ha-shin) plasma (i.e. ionized matter. when the plasma is heated sufficiently, it disperses as molecules in space 4. xvr (ruach: gases (note: ruach has been added to the text) 5 ,ym (mayim: liquids. 6 /rah tav (vuh-et ha-aretz: and solids. 7. and the solids were unformed, void, dark, on the face of the deep. these are the cold giant molecular clouds of the galactic disk. 8. and a wind (gas) of natural forces moves over the face of the waters. this is the density wave moving through the giant molecular clouds, causing them to gravitationally collapse. the density wave is generated by a black hole at the center of the galaxy, dissolving red stars of population ii; ha

rld s mystical traditions. the form of such a snake is, the sinatic hebrew ayin of vast face. 22 sifra detzniyutha 1. 23 torah doverim 6:4, 5. 24 torah vayiqra 19:18. 25 q is derived from quelle, the german word for source. 26 relative to the darkness verse, the reader is encouraged to compare its allusions to those found in the first chapter of torah b reshith 1:2, now the earth was unformed and void, and darkness upon the face of the deep. 27 the niche is the tzimtzum (contraction; also called tohu in torah b reshith 1:2. 28 the lamp is the inner court of the tree of life. 29 compare this with the verse from sifra detzniyutha 2: the supernal vav, a lamp of heavy darkness that is adorned by its sides. 30 the shining star is the six-pointed, double-pyramid tree. 31 light upon light is an a

ion, ganesh, madras, 1953. 34' 8: h" 2: 2 2:e 8% 21 woodroffe, sir john. the garland of letters, ganesh, madras, 1953. 22 torah b reshith 1:2. 23 the translations of the light and night of power surahs are those of the editor. relative to the darkness verse, the reader is encouraged to compare its allusions to those found in the first chapter of torah b reshith 1.2: now the earth was unformed and void, and darkness upon the face of the deep. 24 swami vivekananda is the monastic name of narendranath datta. as sri ramakrishna s ambassador, he traveled to the world s parliament of religions in chicago in 1893, where he electrified the audience with his address. 25 the akashic record is the karmic archive of a planet, which can be accessed through psychic mediation. akasha is the plastic mediu

FOCUS OF LIFE

l his belief" and aaos passed his way, muttering to his goatish beard "what now is left all hope is dead? for i have buried my illusion and dishonesty. thus my body is now all inconceivableness! o, god, where is thine enemy" the dreams of aaos the i and the arcanum one day the time drew near for the experiment and aaos was watching the waters, to make arcana by arbitrary projection into the utter void of his isolation. and this was his wish-"in future my dreams shall interpretate themselves as will [i.e. reaction" for, he reasoned "why not live asleep all suffering" aaos had lived the preliminary ritual of habit in the cesspools and exhausted them in the mountains. before projection he prayed thus to the waters-"o thou i, vice versa-my god. i at least shall not be thy jest. in life i have

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ut le monde embrasse& qui nc se termine que par les larges fins de son infinite. radmire tes discours remplis de verite, qui font qu'a l'immortel le mortel s'acheminc, par les diucrs degrez de ceste grand'machine, oil tu nous vas guidant a l'immortalitc. comme 1'ame du monde en ce grand tout enclose fait viure, fait sentir, fait mouuoir toute chose: tout de mesme ton ame infuse en ce grand corps, void tout ce qui se fait en la terre& en l'onde, void les effects des cieux& leurs diucrs accords: puis fait en nos esprits ce que dieu fait au monde.2 this seems to present du perron somewhat as a religious magus who has become one with die soul of the world. the fact that it was the author of this sonnet, and the friend of du perron, who intervened against bruno at the cambrai debate, shows that

FRATER ELIJAH ANGELS OF CHAOS

into a preferred format. the temple is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my life is ecstasy. this is my path, this shall be the cycle, this call to you oh grendel. adoptive son of the dragon, th

i think it was a, and he was telling me(sort of) about babalon and the factions. babalon was a servant, sort of like a mayor of a city in comparison to a governor of the state. each of these factions (gods if you will) each had their own idea as to how the game should be played. she vanished after this and i knew she wanted me to partake of her bliss, instead of thinking on it. now i speak of the void. this was terrifying. it was isolated, cold, bleak, black and empty (all in one breath. it was here that things dwelled which were not and would not be. these things were very much like the chthonic old ones. they existed in another universe that touched our manifold at every point. magick is the ultimate language. there were things in the void which were not magick. this was very, let me rep

s in the void which were not magick. this was very, let me repeat, very, scary, dark, hopeless, and dead beyond any words i could use. the holy guardian angel operation is a revelation of ones wholeness. this being, which is many beings comprised together "in the future" kia/ magick/ life/ god/ power/ love beyond love& light. it seemed that no thing in it's "right" mind would want to dwell in the void, as it cracked and dissolved any petty ego associated with it. this message is for all of humanity, not just me. this god point is approaching, whatever the fuck that means. maybe a birth to a new universe manifold "floating, in the void. many universes each with their own being--pandaemonaeon. we are gods and many people are one of many one and so forth till ecstasy. there is so much more to

lieve to be my hga, the "perfected" form of me "in the future" of whom i am grendel/ we and will become as/ a. i have never heard of a. before, but it does bear a resemblance to azathoth. i heard a somewhere before, a demon maybe, babylonian, i'll research this. in final note. magick is the ultimate communication and it is right to say that things are playing. all of this is play, a big game. the void was not. nice place to visit but cthulhu wants to live there (this is supposition on my part. i do not know if "cthulhu" was there, but there were these things, unwholesome things. this is very much "real" and i exaggerate not. i encourage all magi to undertake the rog, with adapting it as one sees fit and picking your own archetype (in my case grendel) to align with. with this in mind i hope

very much "real" and i exaggerate not. i encourage all magi to undertake the rog, with adapting it as one sees fit and picking your own archetype (in my case grendel) to align with. with this in mind i hope we can all learn to play a little more effectively, i love you all. in chaos and bliss, with fucking fuck- elijah i will pursue this further post-notes: there is no evil, but the things in the void came pretty close. after singing hymns of calling to the deities, but preceding the actual invocations, i read a little bit from the book of revelation (x-tian canon cp 17, the part about babalon& the great mystery) and a little bit from principia discordia (concerning eris and the origin of the universe. it seems now as i write this that my mind is trying to make me forget (my censor i think

you have a question, the answers are always there, you just have to open your eyes. the bus has always been a boundless source of wisdom. it is full of solitude (even if it is crowded, the journey is long and there is always enough variety for meaningful divination s. in it s way of perpetual bliss, this always creates. over the course of it s creation, it creates more (to preserve itself in the void; all in all it is a point. now, as this comes into form, it retains itself and we result. since we are always incident (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the entire process is the becoming, as the unfolding of a lotus. to be cut off from this would be impossible to imagine (not that it is impossible, but

to make love with itself. another one? now this idea is absolutely satanic in the light of us becoming as it, but this is done (and realized) for the love of it s sorrow. not with the pride of the black brother nor the reverence of the white-brother of it s magnificence (although this is easily understandable. the scarlet brotherhood seeks to extend existence, in hopes of becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the scarlet brotherhood) use truth to our ends, neither falling into the vices or virtues of the other extremes (hopefully, but amassing know-ledge and truth through it s various filters. the path of the scarlet brother is one of the highest manifestations of the chaos current. a representation of the infinite variety of the on

ways. the picture is a representation of the flaming lotus, in a tim burtonesque mockery. i/7b: a reference to the christ. a fish (pisces) nailed on a cross. the eyebrow of the fish resembles a 1. and it s mouth is distinctively reminiscent of the symbolic glyph for aquarius. there are 8 rays emanating from the cross. i/8a: excursion 2. nocturne is a border realm of interaction of dreamscape and void. there are nightmarish images which manifest and come into (and go out of) being. the automatic drawing is an analogy between one painting and another. iao is capitalized. i/8b: the first parable is given here. dyonysis spelled with a y. why? let s go eat! bring your lover while your at it. if one of those beers just happens to fall i/9a: the kiddies are all would be magicians. grendel comes

d death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the sun being a reference to the child of the aeon. a dime a dozen totals to 120 the time of decree; prophetic. i/19b: the sigil of void (a hyper-dimensional cubic intrusion. this can be used to achieve a null state and cause dramatic subconscious awakenings. desires are endless. so this is a curse made manifest. chapter two consists of 11 pages. it is entitled the understanding. this being a reference to our mother, binah. the force of form. the urge to collect and bring together. this chapter was received within the scope of

oned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a word. another word is given. this is not to replace (as none actually do) but to supplicate. this word is of creation. it cannot be spoken, for it is sil

the tarot trumps, the emperor, and the chariot. we also see a cube with the number 4 visible 3 times. four mountain-like shapes appearing on a wasteland. there are also 4 question marks on the page (1 in black flame beneath the cube, with the number 4 written in the point. too much advice has already been shown. ii/8a: a dweller is shown. this is highly dangerous. there is a play of the word(s: a void avoid. ii/8b: a truth. ii/9a: what more is there to say? to achieve the ecstasy of heaven, let us make a mockery of all. the number 418 is shown on the page of this it s meaning. ii/9b: a note on the master s who come to us to show us the way. the word battle is illuminated, such is our course. a picture of the gateway to universe b through the reverse sun of daath. the conic is the black-hol

am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy enough. give me the death of my soul. intoxicate me with self love. teach me to sustain it s freedom; for i am sufficiently hell enough. let me sin against all beliefs as i call forth the horizon of self. amen. invocation of the 1 st aether- visualization should be of a void. the following call is in the enochian language with pronunciations. zirdo (zoad-ee-ray-doh) i am iadnamad (ee-ah-dah-nah-mah-dah) the undefiled knowledge el/ lil (ay-lah/ lee-lah) the same/ first aether micaolz (mee-kah-oh-el-zoad) mighty saanir (sah-ah-nee-ray) parts madriiax (mad-dah-ree-ee-ahx) o ye heavens fifis (fee-fee-ess) execute bal-zizras (bah-lay-zoad-ee-zoad-rahs) judgment iaida

FRATER TENEBROUS CULTS OF CTHULHU

red on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became t

to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777

FREEMASON BLUEBOOK

onic text book file//c /grand lodge/bluebook/bluebook1.htm (47 of 76 [11/22/1999 11:51:56 am] approach of cowans and eavesdroppers, and suffer none to pass or repass but such as are duly qualified, soit should admonish us to set a guard over our thoughts, a watch at our lips, and post a sentinel over our actions; thereby preventing every unworthy thought, word, or deed, and preserving consciences void of offense towards god and towards man. the officers are severally conducted to their stations by the marshal, as each is installed, and, when all have been installed, by direction of the installing officer, the marshal proclaims as follows: marshal l am directed to proclaim, and i do hereby proclaim, that theworshipful master, wardens, and other officers,elected and appointed, of_ lodge, hav

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

w lifewave started in the sun period, and unity also here prevailed. in the moon period contact of the heated sphere with cold space generated moisture, and the battle of the elements commenced in all its fierceness. the heated ball of fire endeavored to evaporate the moisture, force it outwards and create a vacuum wherein to maintain its integrity and burn undisturbed; but there is and can be no void in nature, hence the outrushing steam condensed at a certain distance from the heated ball and was again driven inwards by the cold of space, to be again evaporated and propelled outwards, in a ceaseless round for ages and ages, as a shuttlecock between the separate hierarchies of spirits composing the various kingdoms of life, represented in the fire-sphere and cosmic space which is an expre

FULLER J F C SECRET WISDOM OF THE QABALAH

ings; for when this eye is open he can be seen everywhere. the idea ex nihilo nihil fil17 (from nothing nothing is made) is abhorrent to the qabalah. not any thing [says the zohar] is lost in the universe, not even the vapour which goes out of our mouths; as all things, it has its place and its destination, and the holy one, blessed be it, makes it concur to its works; not anything falls into the void, not even the words and the voice of man, but all has its place and its destination. 18 the qabalist abram ben dior writes: then they [the qabalists] affirm, that all things have been drawn from no-thing [not nothing, they do not wish to speak of nothing properly to say, for never can being come from non-being, but they understand, by non-being, that which one can conceive of, neither by its

m from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supernal sephiroth are tohu, the formless, bohu, the void, and chshk- darkness. its seven lower sephiroth are seven hells. each of these ten infernal sephiroth is inhabited by a host of demons, of which the first two orders are without form, the third is of darkness, and the remaining seven represent all human vices (activities. these seven infernal halls [or hells] are sub-divided into endless compartments, so as to afford a separate chamber of tor

gall that has been created, h says the zohar, gfrom the holy beasts [the kerubim] in the highest firmament, down to the tiniest worm that crawls upon the earth, lives in elohim and through elohim. h 1 that is to say, everything which is, has been, or will be is formed by the divine thought; therefore the universe is the symbol of the divine thinker. what is it formed of? what is the material? the void and the formless, the negative and the positive of vhb, bohu (bhv, and vhu, tohu (thhv, which find their harmony in the darkness. and be it noted that beth, the first letter of bhv, is the letter of creation, the first letter of genesis, and that it represents the open mouth, or parted lips, which utter the logoic word. also that as tau, the first letter of thhv, is the final letter of the he

supposes authority, necessity, and liberty, and through necessity the universe came into being in the form of authority and liberty- law and free will. necessity is in fact the divine mystery which is beyond all reason. it exists; it is, gi am h, the secret of elohim. the experimental worlds. before the gspirit of god moved upon the face of the waters h and cast the divine shadow on the formless void, we are told again and again in the zohar that experimental worlds had existed and had been destroyed on account of their imperfection. we read before the aged of the aged (the ain soph, the concealed of the concealed, expanded into the form of king, the crown of crowns (kether, there was neither being nor end. he hewed and incised forms and figures into it in the following manner: he spread

atron, and the rua h; the third to the yetziratic world, sammael, and the nephesh; the fourth to the assiatic world, yhvh, and the hayah (or hay-yah- the supernal man of genesis i, 26. together they represent the grand personality or great universal man, the synthesis of adam qadmon in the four worlds. in the world of assiah, adam qadmon is the symbolical reflection of god, not on the illuminated void, but on the mist of matter, and by this reflection is the earthly adam created. he is androgenous secret wisdom of the qabalah page 51 like his greater prototype in atziluth, being both male and female, and therefore he possesses the power to create and to destroy life; that is to exhale it and breathe it in. thus we see evolved that mysterious and mystical order of revolution. first there is

the central trunk to grow, and only when its topmost branches are climbed will adam realize the nonexistence of good and evil, and discover the world of spirit and clothe himself in immortality. the relationship between tetragrammaton and humanity the flesh cells, so to speak, of adam qadmon- creates the potentialities of satan (the demon hordes; and as tetragrammaton is possessed of a horror (a void) when he contemplates the loss of his identity, in order to maintain it secret he forbids adam to eat of the tree of knowledge of good and evil, because its fruits are death, that is they lead to passivity- the magical recoil which threatens the active existence of satan. next eve, the female counterpart of adam, is formed, and though mystically the man and the woman are created in one form

zed and in consequence destroyed. thus the unknown becomes the known and ceases to exist because its knowability is death to its mystery; that is to say it is bereft of opposition to the consciousness of man. thus the search for knowledge is an unending campaign against duality in which conquest deprives the conquered of its activity, its opposition, which in man is shadowed forth as ignorance. a void is created, and over it the spirit (shekinah) in man moves and respiritualizes the gross incarnation of tetragrammaton and so formulates the messiah. the laboratory of the devil (satan of the qliphoth) is the heart of man; herein are all things human conceived and ordered. mystically this heart is the ark which rode out the terrors of the flood, just as the shin rode out the terrors of the da

he former being built up of three directions, length, breadth, and thickness. the one encloses or includes the other, and what is beyond this four-dimensional universe is unknown, if not unknowable. 6) in its turn darkness reveals to us the limitations of human knowledge. our minds may be compared to fire-flies flitting about in the cavern of night. the minute glow which they emit and cast on the void not only shows us how vast is our ignorance, but that all our knowledge can be no more than relatively true, for the mind is finite and the cavern apparently infinite (7) as all knowledge can be no more than relatively true- that is never free from ignorance- wisdom consists in recognizing this fact and of utilizing knowledge in accordance with circumstances. understand the circumstances and

can only be accomplished through action, that is through will to think or to stop thinking. the world we live in is a world of activity, a conflict between light and darkness, secret wisdom of the qabalah page 63 knowledge and ignorance, good and evil. it is a whirling energy- nebular force, stellar force, planetary force, human force. it is a world of perpetual revolutions- a cosmos, a chaos, a void, the spark of a new thought; and then once again a cosmos, a chaos, and a void, the shadow of a dead thought. nature abhors a vacuum; hence life is the plenitude which fills it, a plenitude which of necessity can never stand still. each true thought; a thought full of light, which flashes on the darkness which surrounds it, is a christ unto this world. when three such thoughts, one in the phy

eyond any shadow of doubt that, unless the masses are crude, animal, uncultured, and ignorant, success in transmutation is either wanting or strictly limited. individuals, like single grains of gunpowder, may be ignited and burn away, but a mass of individuals will not and cannot explode unless through a lack of intellectual freedom it has been tamped into a solid block of powder. in this sense a void is not an emptiness, but a fullness of undifferentiated quality. this is the meaning of the second verse of the first chapter of genesis. gand the earth was without form, and void; and darkness was upon the face of the deep. h what did the spirit of god move upon? gthe face of the waters h- that is, an undifferentiated medium, a still and perfect mirror. this was the primal gexplosion h which

GILBERT THE MAGICAL MASON

hich we shall come presently, is also translated 'body. this word guph becomes in the latin version -corpus,and in the greek -soma.examples of guph or guit asbodyare found in the quotations:i.samuel xxxi. 10 'they fastened his body [the body of saul] to the wall of bethshan; also ini.chroniclesx,12 'the body of saul; and again in proverbs. x. 13 'a rod is for the back [of the body] of him that is void of understanding' so that with regardtothe physical body of man, there is no difficulty.theastral body comes next in order for our consideration. that any such part of man exists at all is an almost entirely novel idea to the majority of english people; for according to christian orthodoxy the bible contains no allusiontothe linga sharira or astral form, although this human principle has alwa

GILBERT THE SORCERER AND HIS APPRENTICE

l all, we have to see how this conception was represented in symbol.itis clearly undifferentiated and infinite. imagine yourself alone in such a state- the world, the sun, the whole starry vault of the sky gone; you can picture it only as a hollow174thesorcererandhis apprentioesphere, aay other form would imply differentiation; also, considering yourselfasapointofconsciousness in the midst of the void, straight lines of infinite length might be drawn from you in every direction -allbeing infinite, all are equal, therefore you are in the centre of.an infinite sphere.this,on the flat, can only be represented by a circle. the inside of which is blank because undifferentiated. the bounding circle forming a good symbol of infiniteduration becauseithasno point at which you cansa.yitbegins or end

of currents; but i propose to take it only on the lines of the tatwic currents which we have been considering for the last few meetings, and for that purpose i will ask you just for a moment to conceive of the whole solar system being out of existence. carry your mind back to the time before the solar system, as we know it now, was created, and just imagine this little bit of space where we are, void, an empty space in the centre of. the star sphere. probably there are a great many such spaces. probably this space is no wider than other spaces.ifyou went up from here to the nearest fixed star, you wouldthetatwas201probably find a distance quite as great between you and the next nearest fixed star. but however that may be- which we have nothing particular to do with just at present- we fin

h for our purpose. all that we want to assume just now.is that there are lines of force perpetually passing, and i think we must assume passingina.fixedanddeterminate direction, through that hollow sphere.also it matters not for the present purpose that it is not a sphere- that the stars are at all manner of distances from what we have taken to be our centre. we have imagined this sphere which is void at 'the beginning and round which are. the stars, and within that void sphere we have imaginedthenebula coming into existence and gradually evolving into the solar system. we have currents of forces running in definite direction through that hollow sphere; for if they do not run in definite direction, we should have simply linesofforce, lines of vibration, lines of effect running about vaguel

.beenconsidering hitherto has been entirely prana, that islto say, the operation ofthetatwas upon the life of the physical universe. and you will rememberthatwe startedwiththis.prepesition;'thatwhen nothing was, before the beginningofthings,the breathofthe all came into being.thatbreath was the iswara,thefirstmanifestation of almighty god in an267infmite.267space of unmanifestation, in an infmite void,thefirstflurtetofthe great breath. and that flutter,thatfirst breath, was fivefold in the five tatwas.thefive tatwas, then, are manifestations of iswara the great breath, and bythemhe,thatisthe breath, created all things. iswara.'acccrding to any sanscrit dictionary, and according to the theosophic glossary, standsforthepersonal god, also the breath or the word; and you will see there the abs

of manas? well, you may find the key to that, which is very difficult to put into words, by an attentive consideration of the cosmic pictures. a picture is formed upon this earth's plane.itgoes off into the air. from the limits of the earth's atmosphere a quick reflection is sent back. that is very slight. the bulk, the strength of the picture, goes out beyond the earth's atmosphere, out into the void, so to speak, and becomes, so to say, latent. but at a measured interval, which interval can be calculated, that picture returns; and returning, and coming within the earth's atmosphere again, and within the influence of the terrestrial prana or life of this planet, it remanifests itself. i daresay some of you have seen edison's latest invention, the kinetograph, by which, taking photographs

on of a second, of a man doing any particular act, and reproducing these through a magic lantern in rapid succession, you appear to see on the sheet before the lantern a moving figure actually doing the act which the man had been photographed in doing. well, that series of pictures illustrates what i mean. we are all of us perpetually forming such a series of pictures, and they pass away into the void, into the akasa. but they do not vanish. they produce there a synthetic whole, a character; and at the appropriate time that character returns to earth once more, and coming into the earth plane,ittends to remanifest, still remaining in connection with the mental being on the plane of manas which produced it. that tendency, then, having come into the earth plane, at once begins to manifest it

GNOSTIC HANDBOOK

traditions. indeed it has been suggested by both barbara thiering and gershom scholem that the very image of the tree of life was derived from greek rather than archaic jewish mystical sources. while the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form

st each other until the game is completed. from the interaction of fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good overview of the great chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabi

c) includes those below. svartalfheim is the realm of the dark elves which exist in the subterranean world under midgard, they are also known as dwarves. in the lower realms of the underworld lies hel, the realm of the dead. the worlds are traditionally listed as the gap plus nine worlds, these correlated well with the model we will discuss in the next chapter. where there is a triplicity above (void, fire and ice) and seven worlds below. each of these models offers us a glimpse of traditional cosmology in action, concepts such as the axis mundi, sacred centre (midgard) and the various worlds are delineated. each of the models we have presented (albeit in brief form) offer different views of the great chain of being. most have much in common. in our next chapter we will offer a gnostic mo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of personality is still considered a classic in the field. in 1971 leary published the politics of ecstasy in which he outlined a sevenfold structure of personality as related to fields of activity or streams of consciousness. these can be easily referenced to the seven planes. leary s system is interesting in that it offers a unconventional perspective of the seven planes, his starting point is void (body and flesh) and the highest plane is seen as the white light, existing on an atomic level. his understanding while based on a scientific model focusing on levels of matter has at the same time a transcendent characteristic. the directing intelligence is for leary the focal point for the given reality, while the communication centre offers the distribution point for the given state of con

lligence on its level, while it s distribution network is through the sense organs. the descriptions of science and religion give us an inkling of the deeper nature of each level of consciousness. for example, leary s description of how buddhism relates to the atomic state is quite informative. buddhism attempts to transcend life and cellular manifestations and to arrive at the white light of the void, the unitary atomic-electronic flash beyond form. while on the emotion level leary describes the religious imagery as middle class catholicism and devil oriented fundamentalism which are based on the arousal of emotion and fear. in connection with each state leary gives a range of correspondences. to give you some idea of his system we have included a selection of same. following each level i

uddhism nucleus white light cellular. dna. rna. biology. hinduism reincarnation. somatic autonomic organs of the body.physiology. tantra. nerve plexes. kundalini. sensory. brain. sense organs. neurology. zen, sufism enlightenment mental-social. mind imprint. social behaviour. psychology. protestantism christ, messiah emotional. endocrines. emotional behaviour.psychiatry. fundamentalism the devil. void. body as flesh. body as flesh. anaesthesiology death cults void. fig 5 gnostic theurgy page 32 the hologram of matter now that you have some understanding of the multi-dimensional nature of the universe we need to re-consider our refraction model in the light of the alpha event. when we think back to what we have discussed about the cosmic error, we can summarise it in terms of the creation o

an but from the caucasus. genetically they are more related to the hun, uigar and magyar tribes than to the seed to abraham, isaac and jacob (and this is from a zionist jewish writer) it seems likely that the traditions of modern jewry were evolved by the edomite tribes while in babylon, here gained precedence while the real people of israel migrated to the west. the migration of isreal created a void and substitute israelites stepped in. accordingly, we need to totally review our interpretation of judaism. when we consider the great fraud that has been perpetuated, we need to run a critical eye over the old testament as well. when we do, we find some interesting anomalies. the old testament actually includes many different streams which seem to have be written by many different authors, m

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

ld breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void. go clockwise to the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the eleme

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. 3. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh

GOLDEN DAWN RITUALS K

laces the dagger on the head of the man. takes the chain, goes to the north, raises it on high, shakes thrice, circumambulates with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reaches north and facing it, shakes chain thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bit

GOLDEN DAWN RITUALS VENUSZAM16

e 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 talisman, pass to the altar, place it on the white tria

and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. brok

GOLDEN DAWN RITUALS Z2

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 recovers the sigil and passes to the altar, laying it

th 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 talisman or material basis, passes on to the altar, laying

GOLDEN DAWN RITUALS ZAM10

inst the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defense. and, i now declare that

GOLDEN DAWN RITUALS ZAM16

e 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 talisman, pass to the altar, place it on the white tria

of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. br

GOLDEN DAWN RITUALS ZAM17

or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god. but that also every christian may know of what religion and belief we are, we confess to have the knowledge of jesus christ (as the same now in these last days, and chiefly in germany, most clear and pure is professed, and is nowadays cleansed 10 and void of all swerving people, heretics, and false prophets, in certain and noted countries maintained, defended, and propagated. also we use two sacraments, as they are instituted with all forms and ceremonies of the first and renewed church. in politia we acknowledge the roman empire and quartam monarchiam for our christian head, albeit we know what alterations be at hand, and would fain impart th

GOLDEN DAWN RITUALS ZAM20

the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east" step 8 replace dagger. take pantacle, go to the north, shake thrice, and circumambulate in the path of a, saying "stoop not down into that darkly splendid world where in gloom, delighting in unintelligible images, a black, ever rolling abyss, ever espousing a body unluminous, formless and void" step 9 reaching the north, shake pantacle thrice and with it make invoking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trac

all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on

GOLDEN DAWN RITUALS ZAM21

he name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (

GOLDEN DAWN RITUALS ZAM22

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. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white tri

f the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broke

GOLDEN DAWN RITUALS ZAM24

le, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of baby

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

to bottom, and the dwarfs who had their subterranean dwellings in them sought desperately and in vain for entrances so long familiar but now disappeared. abandoned by the gods, men were driven from their hearths and the human race was swept from the surface of the earth. the earth itself was beginning to lose its shape. already the stars were coming adrift from the sky and falling into the gaping void. they were like swallows, weary from too long a voyage, who drop and sink into the waves. the giant surt set the entire earth on fire; the universe was no longer more than 24 folklore in the old testament, p. 101. 25 maya history and religion, p. 336. 26 the mythology of south america, pp. 140-2. graham hancock fingerprints of the gods 202 an immense furnace. flames spurted from fissures in t

e books, london, 1991, p. 276. graham hancock fingerprints of the gods 241 familiar theme of catastrophe with the quite separate theme of precession. on the one hand we have an earthly disaster on a scale that seems to dwarf even the flood of noah. on the other we hear that ominous changes are taking place in the heavens and that the stars, which have come adrift in the sky, are dropping into the void. 3 such celestial imagery, repeated again and again with only relatively minor variations in myths from many different parts of the world, belongs to a category earmarked in hamlet s mill as not mere storytelling of the kind that comes naturally .4 moreover the norse traditions that speak of the monstrous wolf fenrir, and of the shaking of yggdrasil, go on to report the final apocalypse in wh

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the a:.a. structure of charles stansfeld jones, or frater achad. in 1903 aleister crowley wrote his essay berashith in which he affirmed: i assert the absoluteness of the qabalistic zero and concluded that all things happened by chance. against the assertion of the absoluteness of the qabalistic zero, and crowley s chance we affirm the infinite plenum of all perfection which fills the qabalistic void. there is the fact that i am just as much a.c. s magical child, in fulfillment in a very real sense of liber legis, as ever i was. i can t get away from that, any more than he could, whether either of us liked it or not. the proofs are overwhelming. we are dealing with a full-size world-mystery and a real fight between the black and white brotherhoods. the scientific illuminism of the a:.a. m

n some level of stability, and where and how it has been corrupted. this story is also a prophecy, and the time of this prophecy is now. the painting is an unfolding of this prophecy. it is on a 30x40 canvas, with 8 separate panels revealing different aspects of the story. the cover of this text is the central panel, showing the alchemical movement of certain sacred substances, in relation to the void, to bring about a specific transformation in the human population (in popular culture, this has been called starfire, and the conclusions of this popular stream of thought are incorrect) any sincere query regarding this painting can be directed to watcherashera777@yahoo.com. ms. debra page. nephilim al-kemy. 86 allen h. greenfield meeting of the inner circle by jonathan sellers. 87 afterword

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

d have been ita astral counterpart. when my eyes were focused, 1 scrw only the table. summary: lnconclusive. 1 probably saw the astral counterpart of the table but can not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically

great holy name of this watchtower. feel the angels of the watchtower of air rising up from within you. step 5. take your pentagram and turn to the watchtower of earth in the north. shake the pentagram three times and say, i stoop clown into a world of darkness wherein lies unknown depths and hades shroud in gloom, delighting in senseless images; a black ever-rolling abyss, a voice both mute and void. stand facing the watchtower of earth. trace the pentagram of earth before you. trace the enochian letter x) within it. face the letter and say, mor-dial-hktga (moh-ar dee-ah-leh heh-keh-teh-gah) in the names and letters of the great northern quadrangle, i invoke you, angels of the watchtower of the north. then vibrate the great holy name of this watchtower. feel the angels of the watchtower

should feel youself passing through the ceiling and roof if you are inside a building "see" the ground falling away from you as you rise upward. notes to step 3. no rnatter what happens, will yourself to rise higher. keep going on and on without stop. you may see figures or objects. if so, ignore them and continue rising. the goal of this exercise is to rise aboye all forms into the vast formless void of the higher cosmic planes. this goal is far harder to achieve than you may thinic, but with practice and patience, it is likely that you will attain some degree of success. notes to step 4. a successful operation will result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achiev

: 186 the formula of vovin we attained to be starry grains of gold dust in the sands of a slow river. yea, and that river was the river of space and time also. aleister crowley, liber vii the word vovin can be pronounced either voh-veeneh or vohvee- en. it is derived from the first letters of the words vpaah oxi vabzir in nisan which means "the mighty wings of the eagle that carry you through the void" this phrase adds up to 1175, the number for the sum of the three governors of the 24th aethyr,nia: orakamir= 692 khiasalps= 404 soageel= 79 1175 aiq bkr reduces 1175 to 5, the number for man and motion. the word vovin means "dragon" and its formula is the formula of the magical dragon. the word vovin adds up to 280 where 28 is the number for balt which means "justice" also 280=140x2 where 14

e. 213 lin, looking at the formless the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! aleister crowley, aha after your experiences in tor you will be ready for the 22nd aethyr, un. this is the aethyr of the void. un marks the first stage in the mystical state called samadhi. here the beginning of form can be seen looking downward as a sense of extension in space while the beginning of the formless can be seen looking upward. the aethyr of un is the region where form and the formless merge into each other. there are four governors of this aethyr: ozidaia oh-zodee-dah-ee-ah kalzirg kal-zodee-ar-geh laz

hat region. the cards of enochian tarot will have the following meanings: 288 no. aethyr_ meanings 30 tex restriction, desire, silence, fear reversed: freedom, satisfaction, courage 29 rh judgment purification, decision, justice reversed: indecision, delay, impurity, injustice 28 bag guilt, doubt, mistrust, sin reversed: faith, worthiness, trust 27 zaa solitude, loneliness, separation, isolation, void, empty f ulf]lent;sharing 26 des logic, reason, intellect, thought reversed: ignorance, irrationality, insanity 25 vti intuition, inspiration, insight, humility reversed: bias, pride, vanity 24 nia freedom, movement, travel reversed: limitation, restriction, confinement 23 tor energy, force, labor, toil, work reversed: lack of energy, gaiety, frivolity 22 un meditation, ideas, music, transcen

odo-emna-noq-if lad (oh-doh-em-nah-noh-qeh-el-ee-ahdeh) i am opened up unto you, 0 goddess. i am your favored servant. part 12. the dragon. hold the talisman of vovin before you. focus your mind on the watchtowers and aethyrs as a totality and say, vpaah-oxi-vabzir nisan-in (veh-pah-ah-heh-oh-tzee- vah-beh-zodee-ar-nee-ee-sah-neh-ee-neh) behold, the nughty wings of the eagle carry me through the void. i roam the watchtowers and aethyrs. insi-alama- vovin-ax-l -ial-prt (ee-neh-see-ah-lah-mah-voh-vee-neh-ahtz-el- ee-ah-leh-par-teh) i tread the path of the dragon whose name is the first flame. vovin (voh-vee-neh) babalon-l-sonf-aai (bah-bah-loh-en-ii-sohneh-feh-ah ah-ee) vovin (voh-vee-neh) see yourself as a magical dragon and hold that concept for a time. part 13. the banishing. cleanse the

area using an appropr iate banishing/cleansing ritual. the light from the candles as the watchtowers should illuminate the inside of the circle. outside the circle should be total darkness (this ritual is best conducted at night. step 2. begin by facing the altar. take your sword in your right hand. hold the talisman of niakod in your left hand and say, it is my will to touch and kiss the awesome void of the outer abyss. concentrate on the goal of this ritual. will your mind to become calm and receptive. 357 step 3. leave the altar and stand before the watchtower of earth. point your sword at this tablet and say, in the holy name of mordialhktga i, command you, mighty ikzhikal, great king of earth: let me now pass through your watchtower of earth. concentrate on earth. circle this table wh

is the knowledge of structure. i, know you who sits in the north where all things are clothed. by the power of niakod you will obey me. 359 step 8. move to the east and stand with your back to the tablet there. thrust your sword into the darkness outside the circle and say, 0 mighty lexarph i, stand before you. i know you. i know your name. i know your catalytic nature. you stand between form and void; a virgin untouched by either. a harlot intimate with both. yours is the knowledge of means. i, know you who sits in the east where all things are commenced. by the power of niakod you will obey me. step 9. move to the south and stand with your back to the tablet there. thrust your sword into the darkness outside the circle and say, 0 mighty tabitom i_ stand before you. i know you. i know you

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

) nu weer her' instead of the more usual cuckoo, vulture, which, like the peewit, are magical birds 'hat mich der guckguck hergebracht' grobianus 97. and curses go through the same variations' daz dich der tiuvel hin fiiere' sifrit 74, 2' var du dem tiuvel in die hant' reinh. 952 'le diable t'emporte 'the geier (vulture) take you' gryphius 74g 'the cuckoo and his clerk fetch him' dan' var satan i void' die leide vide (mala pestis) miieze in vellen' karlmeinet, meusebach 162. in the same way are to be judged the formulas about becoming and being the devivt, i.e. falling due to him, where again cuckoo, vulture and the rest can be substituted. a devil's carl, devil's child, des tuvelis kint, rol. 2, 31 mean those taken possession of by him: curiously lamprecht makes porus exclaim 4452: dirre

s adopted against thieves, and such as in a tumult had inflicted wounds; and sometimes to reveal the future, e.g. who should be a girl's sweetheart. i find the first mention of it in the poem cited on p. 1048 'und daz ein ivip ein sih tribe, sunder vleisch und sunder ribe, da niht inne waere' this i take to be a lie, says the author; his incredulity seems to rest on the tilting over, the sieve is void, has neither flesh nor bone. the sieve was also laid on a pair of tongs, which were held up between the two middle fingers. in denmark the master of the house himself took the trial in hand, balancing the sieve on the point of a pair of scissors. sup. dan. 132. this sieve-running (sieve-chasing, sieve-dance) must have been very common in france and germany in the 16-1 7th 1 sieve-running is d

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

gap (hiatus, gaping, or by way of emphasis gap ginnunga (chasm of chasms, corresponding in sense to the greek p^tto. 1 for, as %ao? means both abyss and darkness, so ginnunga- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gaping jaws, has been shewn above, pp. 312-314. yet this void of space had two extremities opposed to one another, muspell (fire) the southern, and nifl (fog) the northern; from muspellsheim proceed light and warmth, from niflheim darkness and deadly cold. in the middle was a fountain hvergelmir, out of which flowed twelve rivers named elivdgar. when they got so far from their source, that the drop of fire contained 1 xctos, from xaivt^ohg. ginan, on. g

kuft. air. the winds. 631 thus personification already peeps out in mere appellatives; in the mythic embodiments themselves it is displayed in the most various ways. woodcuts and plates (in the sachsenspiegel) usually represent the winds, half symbolically, as blowing faces, or heads, probably a fancy of very early date, and reminding us of the blowing john shead that whirls herodias about in the void expanse of heaven (p. 285. the winds of the four cardinal points are imagined as four dwarfs: undir hvert horn (each corner) settu)?eir dverg, sn. 9 (p. 461) t; but by the greeks as giants and brethren: zephyrus, hesperus, boreas, notus (hes. theog. 371, and boreas s sons zetes and kalais are also winged winds (apollon. argon. 1, 219. aeolus (atoxo? nimble, changeful, many-hued, at first a he

tages ir ir jehet, the fair day to her ye ascribe, der eren ir der sunnen jehet, to her ye give the honour, swenn ir si in liehtem schine sehet. whenever ye see, etc. other passages in point are reserved for next chapter. the personality of the sun and moon shews itself moreover in a fiction that has wellnigh gone the round of the world. these two, in their unceasing unflagging career through the void of heaven, appear to be in flight, avoiding some pursuer. a pair of wolves are on their track, sjcoll dogging the steps of the sun, hati of the moon; they come of a giant race, the mightiest of whom, managarmr (moon-dog, apparently but another name for hati, is sure some day to overtake and swallow the moon. how 1 conf. sunnagahts, sungiht (soils iter, p. 617 n, and sunnan sifffat (iter, csed

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

our own members. so dalton began to classify atoms according to their inner nature. here it should be mentioned that the atom, in frater dalton's view was essentially that proposed by democritus in the fifth century b.c. for democritus the atom was that point of indivisibility beyond which a piece of matter could no longer be divided. an atom was seen as a solid sphere in which no empty space or void was to be found [109] therefore, when frater dalton referred to the "inner nature" of atoms he referred to their vibratory nature. on the other hand, if a modern scientist were to refer to the "inner nature" of atoms, automatically one would think of the number of units of positive electricity associated with the nucleus. yet, interestingly enough, in either case one would be correct in sayin

HAMIL THE ROSICRUCIAN SEER

perusal the three first volumes of my experiments in this curious branch of occult philosophy.theywill, however, i fear, beoflittle comparative interest to you, as it was not until the c. a. became my guardian spirit that i could bring my experiments to anything like satisfactory conclusions.156therosicrucianseerofthe most high we have the distinct assurance that the universe is at his will but a void. proposition2-'thatspace is illimitable' proposition3-'thatit is filledwith the element or elements which are the materials or material of which all separate existences are formed.lc.a.-inthat he is wrong. because in space there is no material for any thing. space is the roominwhich--material may be-.space has no limits; because the whole of creation,-every thing created, known and unknown,-t

HANDBOOK OF EGYPTIAN MYTHOLOGY

und me. this eye is usually called the daughter of ra, rather than of atum, because she is part of the creator s solar aspect.10 the sole eye is the disk of the sun envisaged as a goddess. she can function separately from the sun god but remains a part of him. the search for the lost children in coffin texts spell 76 is one of the many myths about the first sunrise. shu, the god of air, creates a void in the primeval waters so that the solar eye can shine for the first time.11 a fuller version of this myth found in the bremner-rhind papyrus has a different emphasis. the lord of all recounts how shu and tefnut were nurtured by the god of the primeval waters, with my eye (following) after them from the time they became separated from me. when the creator came fully into existence on the prim

e source to another. nun and his female counterpart naunet, the deities of the primeval waters, are nearly always included. naunet may be a primeval form of the sky goddess, nut. amun and amunet, deities of invisible power or the breath of life, are in some of the oldest lists. when amun was regarded as a creator separate from the eight, he and amunet were replaced by nia and niat, deities of the void. primeval darkness was represented by kek and keket or occasionally gereh and gerehet. some lists have tenemet, chaos, or heh and his female counterpart hehet. heh and hehet are difficult to interpret. they may originally have embodied the strong currents in the primeval waters. the ogdoad of hermopolis was sometimes treated as identical with the group of four or eight heh gods created by shu

ad. the heh gods could then be thought of as the shadows or heavenly souls of the ogdoad. the heh gods belonged to the twilight after dusk and before dawn. this was the equivalent in the daily solar cycle to the period of precreation in the great cycle of mythical history. the ogdoad merged in the primeval waters to allow the creator to come into being, and the heh gods acted together to make the void in which the earth could come into being. members of the ogdoad such as nun and naunet and kek and keket were said to help the sun to be reborn as khepri every morning. see also amun; baboons; lotus; nun; nut; shu and tefnut; thoth references and further reading: s. tower hollis. otiose deities and the ancient egyptian pantheon. journal of the american research center in egypt 35 (1998: 61 72

art. shu is shown in human form, with a feather on his head, trampling on the body of geb and holding up the body of nut. shu becomes a cosmic giant whose stride is the length of the sky. he was assisted by various deities known as the supporters of shu. the most important of these were the eight heh gods whom shu created out of his own bodily fluids. by separating the earth and sky and making a void filled with air and sunlight, shu allowed the process of creation to begin. he therefore counted as a creator deity. he was also one of the deities said to have ruled over egypt after the departure of the sun god to the heavens. one list gives him a reign of 700 years. according to a late myth, he eventually lost his throne and his consort, tefnut, to his son, geb. tefnut, the greatly beloved

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ng, when their private circumstances require such allowances. page 172 the key to theosophy- hp blavatsky.txt the official trustee for all society property is the president for the time being, and legacies and bequests should invariably be made in his name, in the legal phraseology of the code of the country where the testator executes his will. if left to the society by name, the bequest becomes void in law. the president's full address is henry steel olcott, adyar, madras, india. the society, as a body, eschews politics and all subjects outside its declared sphere of work. the rules stringently forbid members to compromise its strict neutrality in these matters. many branches of the society have been formed in various parts of the world, and new ones are constantly being organized. each

HINE P OVEN READY CHAOS

: spinning, chanting, dancing, visualisation, sensory overload or sensory deprivation, and sexual arousal. the other altered state is that of indifferent vacuity- a sort of not-particularlybothered state. an example of sigilisation by this route is to doodle sigils whilst listening to a talk which is boring, but you have to take notes on. 5.fire this is simply the projection of the sigil into the void or multiverse at the peak of gnosis/vacuity. examples of this include orgasm, reaching the point of blackout from hyperventilation or being asked a question about the boring talk that you were supposed to have been listening to. 6.forget once your sigil has been fired, you re supposed to forget the original intent and let the butterfly effect or whatever take its course. forgetting what you j

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

HP LOVECRAFT A DARK LORE

y of the orgy fortunately deadened. legrasse dashed swamp water on the face of the fainting man, and all stood trembling and nearly hypnotised with horror. in a natural glade of the swamp stood a grassy island of perhaps an acre's extent, clear of trees and tolerably dry. on this now leaped and twisted a more indescribable horde of human abnormality than any but a sime or an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing, and writhing about a monstrous ring-shaped bonfire; in the centre of which, revealed by occasional rifts in the curtain of flame, stood a great granite monolith some eight feet in height; on top of which, incongruous in its diminutiveness, rested the noxious carven statuette. from a wide circle of ten scaffolds set up at regular interval

selling call on old whateley he was quite discomposed by the singular odour he encountered- such a stench, he averred, as he had never before smelt in all his life except near the indian circles on the hills, and which could not come from anything sane or of this earth. but then, the homes and sheds of dunwich folk have never been remarkable for olfactory immaculateness. the following months were void of visible events, save that everyone swore to a slow but steady increase in the mysterious hill noises. on may eve of 1915 there were tremors which even the aylesbury people felt, whilst the following hallowe'en produced an underground rumbling queerly synchronized with bursts of flame 'them witch whateleys' doin's- from the summit of sentinel hill. wilbur was growing up uncannily, so that h

923, when wilbur was a boy of ten whose mind, voice, stature, and bearded face gave all the impressions of maturity, a second great siege of carpentry went on at the old house. it was all inside the sealed upper part, and from bits of discarded lumber people concluded that the youth and his grandfather had knocked out all the partitions and even removed the attic floor, leaving only one vast open void between the ground storey and the peaked roof. they had torn down the great central chimney, too, and fitted the rusty range with a flimsy outside tin stove-pipe. in the spring after this event old whateley noticed the growing number of whippoorwills that would come out of cold spring glen to chirp under his window at night. he seemed to regard the circumstance as one of great significance, a

the darkness seems light. it cannot be the real hill and church that i see in the pitch-darkness. must be retinal impression left by flashes. heaven grant the italians are out with their candles if the lightning stops! what am i afraid of? is it not an avatar of nyarlathotep, who in antique and shadowy khem even took the form of man? i remember yuggoth, and more distant shaggai, and the ultimate void of the black planets. the long, winging flight through the void. cannot cross the universe of light. re-created by the thoughts caught in the shining trapezohedron. send it through the horrible abysses of radiance. my name is blake- robert harrison blake of 620 east knapp street, milwaukee, wisconsin. i am on this planet. azathoth have mercy- the lightning no longer flashes- horrible- i can s

door that mrs. ward could not help memorising it as she waited and listened anxiously, and later on she was able to write it down at dr. willett's request. it ran as follows, and experts have told dr. willett that its very close analogue can be found in the mystic writings of "eliphas levi, that cryptic soul who crept through a crack in the forbidden door and glimpsed the frightful vistas of the void beyond 'per adonai eloim, adonai jehova, adonai sabaoth, metraton on agla mathon, verbum pythonicum, mysterium salamandrae, conventus sylvorum, antra gnomorum, daemonia coeli god, almonsin, gibor, jehosua, evam, zariatnatmik, veni, veni, veni' this had been going on for two hours without change or intermission when over all the neighbourhood a pandaemoniac howling of dogs set in. the extent o

fear and miasma were slowly gathering as the empty panel in the upstairs library leered and leered and leered. then the men returned. yes. the altered photograph was a very passable likeness of dr. allen. mr. ward turned pale, and willett wiped a suddenly dampened brow with his handkerchief. allen- ward- curwen- it was becoming too hideous for coherent thought. what had the boy called out of the void, and what had it done to him? what, really, had happened from first to last? who was this allen who sought to kill charles as too "squeamish, and why had his destined victim said in the postscript to that frantic letter that he must be so completely obliterated in acid? why, too, had the minuscule message, of whose origin no one dared think, said that "curwen" must be likewise obliterated? wh

er of a rial motion, despite the absence of wings or any other visible means of levitation. their minds were of such texture that no exchange with them could be effected by the great race. when these things had come to the earth they had built mighty basalt cities of windowless towers, and had preyed horribly upon the beings they found. thus it was when the minds of the great race sped across the void from that obscure, trans-galactic world known in the disturbing and debatable eltdown shards as yith. the newcomers, with the instruments they created, had found it easy to subdue the predatory entities and drive them down to those caverns of inner earth which they had already joined to their abodes and begun to inhabit. then they had sealed the entrances and left them to their fate, afterwar

black aether at the rim (buzzing voice..go out among men and find the ways thereof, that he in the gulf may know. to nyarlathotep, mighty messenger, must all things be told. and he shall put on the semblance of men, the waxen mask and the robe that hides, and come down from the world of seven suns to mock (human voice (nyarl)athotep, great messenger, bringer of strange joy to yuggoth through the void, father of the million favoured ones, stalker among (speech cut off by end of record) such were the words for which i was to listen when i started the phonograph. it was with a trace of genuine dread and reluctance that i pressed the lever and heard the preliminary scratching of the sapphire point, and i was glad that the first faint, fragmentary words were in a human voice- a mellow, educate

h electrons having a wholly different vibration-rate. that is why the beings cannot be photographed on the ordinary camera films and plates of our known universe, even though our eyes can see them. with proper knowledge, however, any good chemist could make a photographic emulsion which would record their images. the genus is unique in its ability to traverse the heatless and airless interstellar void in full corporeal form, and some of its variants cannot do this without mechanical aid or curious surgical transpositions. only a few species have the ether-resisting wings characteristic of the vermont variety. those inhabiting certain remote peaks in the old world were brought in other ways. their external resemblance to animal life, and to the sort of structure we understand as material, i

yond- and my own possible participation in it- was to be the next day s topic. he must have been amused by the start of horror i gave at hearing a cosmic voyage on my part proposed, for his head wabbled violently when i showed my fear. subsequently he spoke very gently of how human beings might accomplish- and several times had accomplished- the seemingly impossible flight across the interstellar void. it seemed that complete human bodies did not indeed make the trip, but that the prodigious surgical, biological, chemical, and mechanical skill of the outer ones had found a way to convey human brains without their concomitant physical structure. there was a harmless way to extract a brain, and a way to keep the organic residue alive during its absence. the bare, compact cerebral matter was

deadly precision and deliberation "mr. wilmarth" it said "i hope i do not startle you. i am a human being like yourself, though my body is now resting safely under proper vitalising treatment inside round hill, about a mile and a half east of here. i myself am here with you- my brain is in that cylinder and i see, hear, and speak through these electronic vibrators. in a week i am going across the void as i have been many times before, and i expect to have the pleasure of mr. akeley s company. i wish i might have yours as well; for i know you by sight and reputation, and have kept close track of your correspondence with our friend. i am, of course, one of the men who have become allied with the outside beings visiting our planet. i met them first in the himalayas, and have helped them in va

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

given us some brief foretastes. distant mountains floated in the sky as enchanted cities, and often the whole white world would dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at length we resolved to carry out our original plan of flying five hundred miles eastward with all four exploring planes and establishing a fresh sub-base at a point which would probably be on the smaller continental division, as we mistakenly conceived it. geological specimens obtained there would be desirable for purposes of comparis

from thirty thousand to thirty-four thousand feet. the windswept nature of the terrain clearly disturbed lake, for it argued the occasional existence of prodigious gales, violent beyond anything we had so far encountered. his camp lay a little more than five miles from where the higher foothills rose abruptly. i could almost trace a note of subconscious alarm in his words-flashed across a glacial void of seven hundred miles- as he urged that we all hasten with the matter and get the strange, new region disposed of as soon as possible. he was about to rest now, after a continuous day s work of almost unparalleled speed, strenuousness, and results. in the morning i had a three-cornered wireless talk with lake and captain douglas at their widely separated bases. it was agreed that one of lake

cies had been reading into every wind howl we had heard since coming on the camp horror- it would have had a kind of hellish congruity with the aeon-dead region around us. a voice from other epochs belongs in a graveyard of other epochs. as it was, however, the noise shattered all our profoundly seated adjustments- all our tacit acceptance of the inner antarctic as a waste utterly and irrevocably void of every vestige of normal life. what we heard was not the fabulous note of any buried blasphemy of elder earth from whose supernal toughness an age-denied polar sun had evoked a monstrous response. instead, it was a thing so mockingly normal and so unerringly familiarized by our sea days off victoria land and our camp days at mcmurdo sound that we shuddered to think of it here, where such th

few albino penguins waddled- aliens there, but indifferent and unseeing. the black tunnel yawned indefinitely off at a steep, descending grade, its aperture adorned with grotesquely chiseled jambs and lintel. from that cryptical mouth we fancied a current of slightly warmer air, and perhaps even a suspicion of vapor proceeded; and we wondered what living entities other than penguins the limitless void below, and the contiguous honeycombings of the land and the titan mountains, might conceal. we wondered, too, whether the trace of mountaintop smoke at first suspected by poor lake, as well as the odd haze we had ourselves perceived around the rampart-crowned peak, might not be caused by the tortuous-channeled rising of some such vapor from the unfathomed regions of earth s core. entering the

HP LOVECRAFT EX OBLIVIONE

ond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant of the glories of the land from whence i should never return. but as the gate swung wider and the sorcery of the drug and the dream pushed me through, i knew that all sights and glories were at an end; for in that new realm was neither land nor sea, but only the white void of unpeopled and illimitable space. so, happier than i had ever dared hope to be, i dissolved again into that native infinity of crystal oblivion from which the daemon life had called me for one brief and desolate hour. 1998-1999 william johns last modified: 12/18/1999 18:43:2from beyond by howard phillips lovecraft in 1920, and first published in "the fantasy fan" june 1934. horrible beyond

HP LOVECRAFT FROM BEYOND

ent i fancied myself in some vast incredible temple of long-dead gods; some vague edifice of innumerable black stone columns reaching up from a floor of damp slabs to a cloudy height beyond the range of my vision. the picture was very vivid for a while, but gradually gave way to a more horrible conception; that of utter, absolute solitude in infinite, sightless, soundless space. there seemed to a void, and nothing more, and i felt a childish fear which prompted me to draw from my hip pocket the revolver i carried after dark since the night i was held up in east providence. then from the farthermost regions of remoteness, the sound softly glided into existence. it was infinitely faint, subtly vibrant, and unmistakably musi-cal, but held a quality of surpassing wildness which made its impact

HP LOVECRAFT NYARLATHOTEP

emory-face is modeled from my own, as it was at twenty-five; but upon the marble base is carven a single name in the letters of attica-hypnos. 1998-1999 william johns last modified: 12/18/1999 18:444:nyarlathotep by h.p. lovecraft written early dec 1920 published november 1920 in the united amateur, vol. 20, no. 2, p. 19-21. nyarlathotep. the crawling chaos. i am the last. i will tell the audient void. i do not recall distinctly when it began, but it was months ago. the general tension was horrible. to a season of political and social upheaval was added a strange and brooding apprehension of hideous physical danger; a danger widespread and all-embracing, such a danger as may be imagined only in the most terrible phantasms of the night. i recall that the people went about with pale and worr

HP LOVECRAFT THE CALL OF CTHULHU

y of the orgy fortunately deadened. legrasse dashed swamp water on the face of the fainting man, and all stood trembling and nearly hypnotized with horror. in a natural glade of the swamp stood a grassy island of perhaps an acre's extent, clear of trees and tolerably dry. on this now leaped and twisted a more indescribable horde of human abnormality than any but a sime or an angarola could paint. void of clothing, this hybrid spawn were braying, bellowing and writhing about a monstrous ringshaped bonfire; in the centre of which, revealed by occasional rifts in the curtain of flame, stood a great granite monolith some eight feet in height; on top of which, incongruous in its diminutiveness, rested the noxious carven statuette. from a wide circle of ten scaffolds set up at regular intervals

HP LOVECRAFT THE CRAWLING CHAOS

l i awaked upon a bed of convalescence. as the cloud of steam from the plutonic gulf finally concealed the entire surface from my sight, all the firmament shrieked at a sudden agony of mad reverberations which shook the trembling aether. in one delirious flash and burst it happened; one blinding, deafening holocaust of fire, smoke, and thunder that dissolved the wan moon as it sped outward to the void. and when the smoke cleared away, and i sought to look upon the earth, i beheld against the background of cold, humorous stars only the dying sun and the pale mournful planets searching for their sister. 1998-1999 william johns last modified: 12/18/1999 18:43fithe doom that came to sarnath by h.p. lovecraft written 3 dec 1919 published june 1920 in the scot, no. 44, p. 90-8. there is in the l

HP LOVECRAFT THE MUSIC OF ERICH ZANN

rom the unknown things of the night. but he neither answered me nor abated the frenzy of his unutterable music, while all through the garret strange currents of wind seemed to dance in the darkness and babel. when my hand touched his ear i shuddered, though i knew not why knew not why till i felt the still face; the ice-cold, stiffened, unbreathing face whose glassy eyes bulged uselessly into the void. and then, by some miracle, finding the door and the large wooden bolt, i plunged wildly away from that glassy-eyed thing in the dark, and from the ghoulish howling of that accursed viol whose fury increased even as i plunged. leaping, floating, flying down those endless stairs through the dark house; racing mindlessly out into the narrow, steep, and ancient street of steps and tottering hous

HP LOVECRAFT THE NAMELESS CITY

t beyond this place the grey walls and ceiling were bare. as i viewed the pageant of mural history i had approached very closely to the end of the low-ceiled hall, and was aware of a gate through which came all of the illuminating phosphorescence. creeping up to it, i cried aloud in transcendent amazement at what lay beyond; for instead of other and brighter chambers there was only an illimitable void of uniform radiance, such one might fancy when gazing down from the peak of mount everest upon a sea of sunlit mist. behind me was a passage so cramped that i could not stand upright in it; before me was an infinity of subterranean effulgence. reaching down from the passage into the abyss was the head of a steep flight of steps- small numerous steps like those of black passages i had traverse

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ted through titan walls betwixt the world and the outside absolute. here, he felt, and on this day of the year, he could carry out with success the message he had deciphered months before from the arabesques of that tarnished and incredibly ancient silver key. he knew now how it must be rotated, and how it must be held up to the setting sun, and what syllables of ceremony must be intoned into the void at the ninth and last turning. in a spot as close to a dark polarity and induced gate as this, it could not fail in its primary functions certainly, he would rest that night in the lost boyhood for which he had never ceased to mourn. he got out of the car with the key in his pocket, walking up-hill deeper and deeper into the shadowy core of that brooding, haunted countryside of winding road

and a whole chapter in the forbidden necronomicon of the mad arab, abdul alhazred, had taken on significance when he had deciphered the designs graven on the silver key. a gate had been unlocked- not, indeed, the ultimate gate, but one leading from earth and time to that extension of earth which is outside time, and from which in turn the ultimate gate leads fearsomely and perilously to the last void which is outside all earths, all universes, and all matter. there would he a guide- and a very terrible one; a guide who had been an entity of earth millions of years before, when man was undreamed of, and when forgotten shapes moved on a steaming planet building strange cities among whose last, crumbling ruins the first mammals were to play. carter remembered what the monstrous necronomicon

ich is to blast a feeble spirit. yet before you gaze full at that last and first of secrets you may still wield a free choice, and return if you will. through the two gates with the veil still unrent before your eyes. chapter five a sudden shutting-off of the waves left carter in a chilling and awesome silence full of the spirit of desolation. on every hand pressed the illimitable vastness of the void; yet the seeker knew that the being was still there. after a moment he thought of words whose mental substance he flung into the abyss "i accept. i will not retreat" the waves surged forth again, and carter knew that the being had heard. and now there poured from that limitless mind a flood of knowledge and explanation which opened new vistas to the seeker, and prepared him for such a grasp o

nature. while most of the impressions translated themselves to carter as words there were others to which other senses gave interpretation. perhaps with eyes and per-haps with imagination he perceived that he was in a region of dimensions beyond those conceivable to the eye and brain of man. he saw now, in the brooding shadows of that which had been first a vortex of power and then an illimitable void, a sweep of creation that dizzied his senses. from some inconceivable vantage -point he looked upon prodigious forms whose multiple extensions transcended any conception of being, size and boundaries which his mind had hitherto been able to hold, despite a lifetime of cryptical study. he began to understand dimly why there could exist at the same time the little boy randolph carter in the ark

IRISH WITCHCRAFT AND DEMONOLOGY

very welcome and shalt be kindly entertained, but i cannot wait upon thee, for i am going to the meeting' mr. peden said 'i will go along with you. the quaker said 'thou may, if thou please, but thou must not trouble us' he said 'i will be civil' when they came to the meeting, as their ordinary is, they sat for some time silent, some with their faces to the wall, and others covered. there being a void in the loft above them there came down the appearance of a raven, and sat upon one man's head, who started up immediately, and spoke with such vehemence that the froth flew from his mouth; it went to a second, and he did the same; and to a third, who did as the former two. mr. peden sitting near to his landlord said 'do you not see that? ye will not deny it afterwards' when they dismissed, go

ISIS UNVEILED

eat furnace "inloxicaied by its fumet, around this pit are daily gathering miuions 0/ spiruwdiete, to teorthip at 'the aby$ of baal" more than ever arrogant, stubborn, and despotic, now that she has been nearly upset by modem research, not daring to interfere with the powerful champions of science, the latin church revenges herself upon the unpopular phenomena. a despot without a victim is a word void of sense; a power 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 inqu

alone is the god of spirit and purity, and to compare him with the subordinate and capricious sinaitic deity is an error. did jesus ever pronounce the name of jehovah? did he ever identify hia father with this severe and cruel judge; his god of mercy, love, and justice, with tlie jewish genius of retaliation? never! from that memorable day when he preached his sermon on the mount, an immeasurable void opened between his god and that other deity who fulminated his commands from that other mount sinai. thelanguageof jesusisunequivocal; it implies not only rebellion but defiance of the mosaic 'lord god "ye have heard" he tells us "that it hath been said. an eye for an eye, and a tooth for a tooth: but/ say unto you. that ye resist not evil: but whosoever shall smite thee on thy right cheek, t

rimordvd jmnl, and the white head, for it is the point of divine light appearing from within the fathomless and boundless darkness. in manu it is "naha" or the spirit of god, which moves on "ayana [chaos, or place of motion, and is called niratana" or moving on the waters" in hermes, the egyptian, we read "in the beginning of time there was naught in the chaos" but when the verbum""niing from the void like a "colorless smoke" makes its appearance, then "this cehmm moved on the humid principle" and in genesu we find "and darkness was upon the face of the deep [chaos. and the spirit of god moved upon the face of the waters" in the kabala, the emanation of the primordial pas- sive principle (sephira, by dividing itself into two parts, active and passive, emits 'hokbmah- wisdom and binah-yebov

description given by the fathers, inasmuch as it makea bythos, or depth, a female emanation, and assigns her s place digitizecoy google the ophites^ nazaraeans. and drdzes 293 answering to that of pleroma, only in a far superior region; whereas, the fathers assure us that the gnostics gave the name of bythos to the first cause. as in the kahalistic system, it represents the boundless and infinite void within which is concealed in fjai-lnnwi the unknown rimal motor of all. it envelops hnf like a veil: in short we recog- nise again the' shekhinah' of the ain-soph. alone the name of iad, lao, marks the upper center, or rather the presumed spot where the unknown one may be supposed to dwell. around the lao runs the legend. celfbc euah abpasaa "the eternal sun-abrasax (the central spiritual sun

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

igher heraldic grade, symbols of the templars. 259 pearl, as signifying tears; lastly, luna, whose figure or mark is the crescent, or; which is either the new moon (or the moon of hope, or the moon of the moslem (or horned moon resting on her back. black (or sable, sab, sabbat, sat, saturn) is the absence of light, and is blazoned sable, diamond (carbon, or the densest of matter, without form and void, but cradle of possibilities, end being taken as synonymous with beginning. it is sab, or saturn, whose mark is, and who is both masculine and feminine sex being indifferent to this divine abstraction, whose face is masked in darkness. lykos wolf, lyk light; whence comes lux (volney, 1st english edition, 1792, p. 378. je and v are of tartar origin. it is probable that st. john s college at ca

cannot be any proof of there being anything outside of us when you take away man, to whom alone the world is. for to any other intelligence than man s, the world real cannot be. and hence arises a curious question. it is, whether space as occurring as an idea in sleep (which implies time) would be real space? the truth of time, and of space, depend alone upon this question. consider the depth of void( something) into which thought has the power to extend. consider the preposterous (in our senses) wall of separation (utterly impossible to our possible) which divides living human life (or living possibility) from the life (and the possibility) of the world even next-off this world. not to speak of possibly multitudinous other worlds (or other possibilities, which stretch for all we know to

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

ote 3, some comments on which have already been noted16 2. moshe idel fs kabbalah: new perspectives. new haven: yale university press, 1988. 3. elliot r. wolfson fs through a speculum that shines: vision and imagination in medieval jewish mysticism. princeton: princeton university press, 1994. a weakness of major trends is the absence of a chapter on the early kabbalah. two books nicely fill this void: 20081 28 1. scholem fs origins of the kabbalah. jewish publication society and princeton university press, 1987. 2. joseph dan and ronald c. kiener. the early kabbalah. paulist press, 1986. paulist press has provided two more titles which help round out our short list: 1. daniel c. matt. zohar: the book of enlightenment (1983) 2. lawrence fine. safed spirituality: rules of mystical piety, th

KETAB E SIYAH

ce more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was l

ce more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. 74 the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard wa

e to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be known until the end of time. 451 through the gates of hell we passed, and

try the will of god and messiah, know that on earth i will ordain the new race of god, which shall be by complete design perfect and unstained by thy infernal flaw. for thou art author of ruin and death to our angelic order, and neither heaven nor hell shall now be eternal save through man. whereupon gabriel, who was herald of heaven, carried this message to me, and i brought it across the great void to satan, who said, messiah proposes truce between us, for he perceives that neither hell nor heaven may pursue ultimate victory ere all be lost to chaos. but he finds impasse intolerable nevertheless, and now he would order this new race, man, to preserve without blemish the scheme of god. thus he would have man achieve what the angels could not, and purge all free thought 453 from the unive

hinder me. they may perceive only what god permits them to see, and the satanic spirit is of essence alien to god. angels we shall be no longer i call ye daemons, for hell shall teach to man his future genius. and before our sight satan lost shape and became again the essence of lucifer, and we beheld a brilliance that infused all of hell and sent great bolts of prismic light into the surrounding void. and the brilliance said, i am lucifer revealed, who am the eternal flame. i go now to earth, for no longer shall man be confounded in godly ignorance. and then the brilliance became as a flash of fire in the vastness of space, and we knew that satan had departed from hell. but on earth, where man wandered in mindless bliss, the firmament blazed forth with fiery tongues, and all the land was

LAITMAN M FROM CHAOS TO HARMONY

ions performed with respect to the public and to the whole are registered. the evolution of the information units within us has brought us to a preliminary level of awareness of just how opposite we are to nature s force. hence, we are becoming willing to listen to explanations of why we were created in this way. moreover, we are becoming able to understand the goal we have to reach. the internal void and the chasm being opened within many of us concerning the life we know are not coincidental. they are results of the creation of a new desire for mankind to rise to a higher level of existence, that of the corrected speaking. this is the evolutionary phase in which we can consciously advance toward the realization of life s purpose. s o c i e t y s a p p roac h to a lt ru i sm building an a

LAITMAN M KABBALAH REVEALED

using the spring and the dial xthe will to receive and the intention to bestow xwe measure how much of the abstract form we can receive. if we could build a gauge that would measure the creator, we could feel him just as we feel this world. well, there is such a gauge; it is called the sixth sense. the sixth sense let s begin this section with a little fantasy: we are in a dark space, a complete void. we cannot see a thing, we cannot hear a sound, there are no smells and no flavors, and there is nothing we can touch around us. now imagine being in this state for such a long time that you forget figure 6: the scale measures the tension in the spring, not the weight itself. whose reality is reality? 107 you ever had senses that could feel such things. eventually, you even forget that such s

h organization (who) reported that depression is the leading cause of disability in the u.s. and worldwide. another major problem in modern society is the alarming abundance of drug abuse. it s not that drugs haven t always been in use, but in the past they were used primarily for medicine and for rituals, while today they are being used at a much earlier age, primarily to alleviate the emotional void that so many young people feel. and because depression is soaring, so is the use of drugs and drug-related crimes. another facet of the crisis is the family unit. the family institution used to be an icon of stability, warmth, and shelter, but not any more. according to the national center for health statistics, for every two couples that marry, one divorces, and the figures are similar throu

mes are secured, they re not afraid of starting a new page at ages that only a few years back were considered unacceptable for such steps. we ve even got a clever name for it: the empty nest syndrome. but the bottom line is that people divorce because once their children have left home, there is nothing to keep the parents together, since there is simply no love between them. and this is the real void: the absence of love. if we remember that we were all created egoists by a force that wants to give, we might have a fighting chance. at least then we will know where to start looking for a solution. but the crisis is unique not only in its universality, but in its versatility, which makes it much more comprehensive and difficult to handle. the crisis is happening in just about every field of

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

th certain different characteristics. by endowing this part with a sense of its own self, the creator essentially "ejects" it from himself. this endowed part constitutes our "i" the distance of the endowed part from the creator is the disparity in characteristics between the creator and this part; it is perceived as "concealment of the creator" since this part cannot sense the creator, there is a void between it and him, generated by the part s egoistic characteristics. if the creator wants to bring the separated part closer to himself, then the dark void between the creator and the part will bestow a sense of hopelessness on the part. if, on the other hand, the creator does not want to draw the part closer to himself, then the void is not felt at all. it is merely the distance between the

tween the creator and the part will bestow a sense of hopelessness on the part. if, on the other hand, the creator does not want to draw the part closer to himself, then the void is not felt at all. it is merely the distance between the part and the creator that is not perceived. the creator himself is not sensed by the part, which, at most, can only imagine how it feels to perceive him. the dark void, which is perceived by the part, is experienced as our normal suffering, caused either by materialistic difficulties, or ailments, or family troubles. however, just as the creator built the surrounding environment of the part, he is also able to influence it- 60- how and for what purpose does he do this? to show us that, to save ourselves from suffering, we must rid ourselves of all egoism, t

es from him, and all that emanates from me goes only to him. for this reason all that surrounds us is he" as it is said "you are both before me and behind me, and you have placed your hand on me "all that is in me" one should say "all that i think and feel, comes from you, and is a dialogue with you" the most horrifying feeling is our perception of the endless abyss. this strikes us when a sudden void seems to open up right beneath our feet; a void characterized by hopelessness, fear, lack of any support, and a complete departure of the surrounding light that has given us a sense of the future, of tomorrow, of the next moment. all variations of this dreadful negative feeling stem from the greater original sensation and, actually, can be considered aspects of it. all of them are sent to us

LAITMAN M THE KABBALAH EXPERIENCE

understand that they are unbounded by time and space, and that there are no words to describe them. this is because everything we feel is bounded by time, space and motion. once movement stops, our lives also stop. we cannot picture something motionless, disconnected from time and without volume. for example, the universe exists in a certain space. if we take it out of that space, there will be a void and we will not be able to describe it. in spirituality, there aren t any bodies, there is no time, there is no distance and therefore spirituality is disconnected from the descriptions and inventions of mankind; spirituality is also disconnected from our structure, our nature and our senses. q: why can t i study kabbalah directly from the zohar? a: the zohar is an important kabbalistic book

you speak of people who are intellectually great, but they are great only intellectually, without any superior spiritual attainment. you must know this: spirituality is higher than our minds and our natures. spiritual attributes can only be given from above, and only if they are used in a special way, conveyed thousands of years ago: the way of kabbalah. for spiritual attainment, there must be a void in man, called the vessel of the soul, in which a person can feel the creator, and only the creator, through kabbalistic knowledge. try it! m a n i s a l o n e w i t h h i s p u r p o s e q: how does kabbalah relate to aliens? a: i can only say that there is nothing like man in the entire creation, and it is only man who can raise himself to the highest contact possible with the creator, and

s dominion completely, the challenges (trials, unpleasant feelings, disturbances, conflicts about the way, and continuous disappointments) that come from above lead one to protest to the rav. the individual actually thinks that the rav is the source of these ordeals. in fact, one becomes so angry with the rav that one believes the rav s passing or disappearance would end all the bad feelings, the void and the obstacles on the way to the creator. you will learn the rest yourself as you continue along the way. q: you write: soon you will begin to discover a growing egoism within you. you will begin to criticize your rav and see more and more shortcomings in him k if that is the case, how should a student work on the ego in order to get through this phase as quickly as possible? a: everything

t their emotions on it. the toy recognizes only its owner s voice and obeys only its owners commands. by tuning the toy to one s needs, a person acquires a better friend than a computer, and not worse than a dog or a human. people are growing lonelier today. they are often single and childless. this is caused by the development of our egoism. therefore, such robots will fill a growing part of our void. it all means that real feeling, as all of us will soon discover, is possible only toward the source, the creator. we will feel toward everything else the way we do to those toys. but through the creator, we humans will grasp the entire world and learn to love all people as we love the creator. r e f l e c t i o n s a n d t h o u g h t s 403 q: will they clone people to harm mankind in the fu

LAITMAN M THE PATH OF KABBALAH

eneral providence is executed through the surrounding light and acts on mankind and nature as a whole. it is this providence that leads the entire world by a predetermined plan toward the end of correction. it leads to the realization of the fact that technological progress is leading humanity to a dead end. it may render superficial sensations of satiation and abundance, but it produces an inner void, a complete emptiness. private providence, on the other hand, works on each and every person individually, through inner light. a person who begins to seek connection with the creator in our world is affected by the private providence of the creator. the contact with the spiritual world is created when there is a screen that rides over the egoistic desires. when we change our egoistic propert

the correction of the desire, and it is our goal and the only purpose for our being in this world, the lowest of all worlds (states of being. one can either work for the creator or for self; there is no in-between. 320 part six: genesis c h a p t e r 6 .1 t h e s e v e n da y s o f c r e at i o n it is written, in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there was morning, one day (genesis 1:1-5. this is how the b

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e must also be taken with regard to spectacles and eyeglasses. we are given to understand that gold and silver in teeth are not objectionable, as they are a permanent part of the person. 468. another suggestion which has been made as to the meaning of this stringent prohibition is that the wearing of m c s would render the candidate ceremonially unclean, therefore his initiation would be null and void, so that it would be necessary to remove the m c l and to repeat the ceremony. some writers have supposed that this feeling that m c s are to a certain extent impure probably dates from the close of the stone age. the same idea of conservatism dictated that only a stone knife might be used in the offering of sacrifices or in the rite of circumcision. 469. this part of the preparation is also

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

o rideth out upon the hot winds of hell, who dwelleth in the devil s fane; move and appear! present yourselves to him (her) who sustaineth the rottenness of the mind that moves the gibbering mouth that mocks the just and strong; rend that gaggling tongue and close his (her) throat, oh kali! pierce his (her) lungs with the stings of scorpions, oh sekhmet! plunge his (her) substance into the dismal void, oh mighty dagon! i thrust aloft the bifid barb of hell and on its tines resplendently impaled my sacrifice through vengeance rests! shemhamforash! hail satan (149 150) lavey claimed that jane mansfield died as the result of a curse he placed on her boyfriend (mansfield and her boyfriend died together in an automobile accident, although lavey s assertion that his curse caused jane mansfield s

LIBER ALEPH

clude in their sphere of union no more than one quality that may be predicated of all things. furthermore, it is for the most part not easy to find or to formulate the true contradiction of any thought as a positive idea, but only as a formal negation in vague terms, so that he ready answer is but the antithesis. thus to .white. one putteth not the phrase .all that which is not white. for this is void, formless, neither clear, simple, nor positive in conception; but one answereth .black. for this hath an image of his significance. so the cohesion of antitheticals destroyeth them only in part, and one becometh instantly conscious of the residue that is unsatisfied or unbalanced, whose eidolon leapeth in thy mind with splendour and joy unspeakable. let not this deceive thee, for its existenc

hee welcome to my city of the pyramids, under the night of pan. now then in my dear love of thee will i reveal this secret of wisdom which i wrote occultly in my last chapter, in these words: all things exist. considered by right understanding, this is to deny that there is anything imaginable or unimaginable which doth not exist. that is, the body of our lady nuith hath no limit, and there is no void that she filleth not with the variety and beauty of her stars in her space. nor is there any one law of her nature, but in her are all laws, so that each thing or each truth that thou perceiveth is as it were one gesture of her dance. shut up the book of thy questions, o my son, concerning nature, her way, her origin, or her purpose, except in those matters which concern thee and thine own or

LIBER CCXLII AHA

ity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb. so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marysas. this bed is sterile. thou must fence thy soul from all her foes, the creatures that by their soft and siren natures lure thee to shipwreck! olympas. thou hast said .god

LIBER CLXV A MASTER OF THE TEMPLE

ork for 32 days, after which he seems to have recorded very little until march 25 in the following year, viz, 1912. he then experimented with sss section of liber hhh, from the equinox, vol. v and obtained automatic rigidity. he writes (1) brain became charged with electric fluid or prana, in fact whole face and hands became as if connected with an electric battery, also brain seemed luminous but void (2) could not awaken spine from yoni; but, after persisting, the part just below small of back became enlivened, then under ribs, then breast and nape of neck. the current became very strong and almost unbearable. whole body became perfectly and automatically rigid. hands seemed to feel gnarled and misshapen, contorted by the force in them (i noticed this as a side issue. feet also became fil

LIBER CORDIS CINCTI SERPENTE

LIBER CXCVII STORY OF SIR PALAMEDES

o split his sides) liber cxcvii 64 .what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew .bear me. he cried .to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about.on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen. 65 xxviii sir palamede the saracen hath clad him in a sable robe; hath curses, writ by holy men from all the gardens of the globe. he standeth at an altar-stone; the blood drips from the slain babe.s throat; his chant rolls in a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his

s in a magick moan; his head bows to the crowned goat. his wand makes curves and spires in air; the smoke of incense curls and quivers; his eyes fix in a glass-cold stare: the land of egypt rocks and shivers .lo! by thy gods, o god, i vow to burn the authentic bones and blood of curst osiris even now to the dark nile fs upsurging flood! i cast thee down, oh crowned and throned! to black amennti.s void profane. until mine anger be atoned thou shalt not ever rise again. with firm red lips and square black beard, osiris in his strength appeared. liber cxcvii 66 he made the sign that saveth men on palamede the saracen .hath hushed his conjuration grim: the curse comes back to sleep with him .hath fallen himself to that profane whence none might ever rise again. dread torture racks him; all his

mor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! liber cxcvii 70 his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery stone. yea! though he sees not anything, nor hears, his subtle sense is .ware that, lackeyed by the devil-king, the beast.the questing beast.is there! so though his heart beats close with fear, though horror g

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

at he receiveth. h1 i shall really be glad if a few of you will get it over, and come and sit on daddy fs knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of dea

LIBER DCCCLX JOHN ST

ny chain that requires a definite effort to break it, perhaps sleep is that chain. but we shall see.solvitur ambulando.1 if any asceticism be desirable later on, true wariness will soon detect any danger, and devise a means to meet it and overcome it. 12.00. have finished bath and massage, during which i continued steadily but quite gently .not by a strain laborious and hurtful but with stability void of movement. willing the presence of adonai. 12.05. i ordered a dozen oysters and a beefsteak, and now (12.10) find myself wishing for an apple chewed and swallowed by deglutition, as the hatha-yog.s do. the distaste for food has already begun. 12.12. impressions already failing to connect. i was getting into .sana and thinking .i record this fact. when i saw a jockey being weighed. i thought

o countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the still depths of the water; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him.or seeking rest from that search! o my soul!.lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! yet now.ah now!.i am but a dead man. within me and witho

LIBER LVII

is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of genesis (i, 2 .the earth was formless and void. these prior worlds are considered to be symbolized by the .kings that reigned in the land of edom, before there reigned a king over the children of israel.,13 and they are therefore spoken of in the qabalah as the .edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras

LIBER LXVII THE SWORD OF SONG

eless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. nay, not one ignis fatuus glides sole in that marsh, one agony to make the rest look light. abides the thick sepulchral changeless shape shapeless, continuous misery whereof no smoke-wreaths might escape to show me whither lay the end, whence the beginning. all is black, void of all cause, all aim; unkenned, as if i had been dead indeed. all in christ.s name! and i look back, and then and long time after lack courage or strength to hurl the creed down to the heaven it sprang from! no! not this inspires the indignant blow 660 666 670 675 680 685 690 695 700 poem does not treat of pal- ontology: nor of poet.s youth: nor of christian infamies. poet forced to mystic p

eth .canst thou not minister to a mind diseased. 58. bs.10.enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sample .o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum. this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15. see bhagavad-gita, atmasamyamyog. 67. brahma-char

ceeding impermanence. if we examine what we call steady thought, we shall find that its rate of change is in reality inconceivably swift. to consider it, to watch it, is beweildering, and to some people becomes intensely terrifying. it is as if the solid earth were suddenly swept away from under one, and there were some dread awakening in outer space amid the rush of incessant meteors.lost in the void. all this is old knowledge; but who has taken steps to alter it? the answer is forbidding: truth compels me to say, the mystics of all lands. their endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produce in varied and too often vicious ways. regularisation of the breathing is the best known formula. their results are contemptible, we must admit;

far from the sun. yet the suggler was ever in the sign of sorrow, and the fig tree was not far. so went our father to the fool.s paradise of air. but it is not lawful that i should write to you, brethren, of what there came to him at that place and time; nor indeed is it true, if it were written. for alway doth this arcanum differ from itself on this wise, that the not and the amen,1 passing, are void either on the one side or the other, and who shall tell their ways? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus

LIBER MMM

y be used. 19 figure 1. different forms of three-dimensional barriers that the magician can create with the magical weapon. third, the barrier is reinforced with power symbols drawn with the magical weapon. the traditional five-pointed star or pentagram can be used, or the eight-pointed star of chaos, or any other form. words of power may also be used. fourth, the magician aspires to the infinite void by a brief but determined effort to stop thinking. sigils the magician may require something which he is unable to obtain through the normal channels. it is sometimes possible to bring about the required coincidence by the direct intervention of the will provided that this does not put too great a strain on the universe. the mere act of wanting is rarely effective, as the will becomes involve

LIBER SAMEKH

nd under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* the letter f is used to represent the hebrew vau and the greek digamma, its sound lies between those of the english long o and long oo, as in rope and tooth. point i 5 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. ar-o-go-go-ru-abrao gthou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun! h sotou g thou, the saviour! h mudorio g silence! give me thy secret! h phalarthao g give me suck, thou phallus, thou sun! h ooo g satan, thou eye, thou lust! satan, thou eye, thou lust! satan, thou eye, thou lust! h aepe gthou self-caus

and the whole word has the value of 100, perfection perfected, the unity in completion, and equivalent to kf [sic, s.b [k. kf= 520, the conjunction of the essential male and female principles [vide supra, point i, section f, note; also book 4, part iii, ch. vii. v] the gnormal h intellect is incapable of these functions; a superior faculty must have been developed. as zoroaster says: gextend the void mind of thy soul to that intelligible, that thou mayst learn the intelligible, because it subsistith beyond mind. thou wilt not understand it as when understanding some common thing. h [chaldaan oracles, part of fragment 166 and fragment 167 in westcott edition] liber samekh svb figvra dccc 34 the firm repetition of one of these words ought to enable the adept to maintain the state of union f

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

in the past, present, and future, an idea that is expressed in the meanings of the names of the norns urd, gbecame h or ghappened h; verdandi, gbecoming h or ghappening h; and skuld, gis-to-be h or gwill-happen. h however, it is convenient to make further distinctions. the distant past would involve the period before the creation of the universe. at that time there was only ginnunga gap, the vast void of potency and potential, and perhaps also the elivagar, mysterious waters from which life was to emerge. we must assign ymir to this distant past, and also his hermaphroditic generation of the races of giants. similarly, bur, the first of the gods, existed at this time. the focus of the near past would be the creation of the cosmos, from the body of ymir according to most sources. the precon

e sun, thatched with gold, at gimle; there shall trustworthy people dwell and throughout all ages enjoy bliss. snorri sturluson quotes the stanza in the gylfaginning of his edda, where he mentions gimle three times. it appears that he thought of it, or perhaps more accurately, wished the asir to present it to gylfi/ganglier, as a kind of pagan heaven. 140 norse mythology ginnunga gap the primeval void that existed before the creation of the cosmos. the major source is voluspa, stanza 3: it was early of ages, when ymir dwelled, there was not sand nor sea nor cool waves; earth did not exist nor heaven above, ginnunga gap existed, but no grass at all. in gylfaginning snorri does not explain what ginnunga gap was, but he uses it in his creation story: those rivers which are called the elivagar

LUCIFERIAN SORCERY AND SET TYPHON

h is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is t

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the positive energy in matter and radiation. in this way, the total energy of the universe is zero, and one does not need to invoke a special act that would have created energy from nothing. in fact, our material universe is energetically indistinguishable from a universe containing nothing at all, that is, a universe composed of a vacuum. but importantly, in quantum mechanics, a vacuum is not a void. in fact, a quantum vacuum is unstable and, within the limits of the planck time, the planck length, and the planck mass, can actually create matter and energy through spontaneous (and probabilistic) fluctuations of the vacuum. the planck mass is calculated to be 10 5 gram, as per heisenberg s uncertainty principle. small as it seems, the planck mass equals the mass of 1018 protons, an immens

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

further considered the soul to be twofold- rational and irrational--and in some particulars elevated the sense perceptions above the mind. aristotle defined wisdom as the science of first causes. the four major divisions of his philosophy are dialectics, physics, ethics, and metaphysics. god is defined as the first mover, the best of beings, an immovable substance, separate from sensible things, void of corporeal quantity, without parts and indivisible. platonism is based upon a priori reasoning; aristotelianism upon a posteriori reasoning. aristotle taught his pupil, alexander the great, to feel that if he had not done a good deed he had not reigned that day. among his followers were theophrastus, strato, lyco, aristo, critolaus, and diodorus. of skepticism as propounded by pyrrho of eli

itself--invariably gives birth to wisdom. the pythagoreans revered the monad but despised the duad, because it was the symbol of polarity. by the power of the duad the deep was created in contradistinction to the heavens. the deep mirrored the heavens and became the symbol of illusion, for the below was merely a reflection of the above. the below was called maya, the illusion, the sea, the great void, and to symbolize it the magi of persia carried mirrors. from the duad arose disputes and contentions, until by bringing the monad between the duad, equilibrium was reestablished by the savior-god, who took upon himself the form of a number and was crucified between two thieves for the sins of men. the triad--3--is the first number actually odd (monad not always being considered a number. it

ts the spiritual point of balance--the secret of immortality. the tree of the knowledge of good and evil, as its name implies, represents polarity, or unbalance--the secret of mortality. the qabbalists reveal this by assigning the central column of their sephirothic diagram to the tree of life and the two side branches to the tree of the knowledge of good and evil "unbalanced forces perish in the void" declares the secret work, and all is made known. the apple represents the knowledge of the procreative processes, by the awakening of which the material universe was established. the allegory of adam and eve in the garden of eden is a cosmic myth, revealing the methods of universal and individual establishment. the literal story, accepted for so many centuries by an unthinking world, is prep

e universal ain soph, therefore, no longer shines through space, but rather upon space from an established first point. isaac myer describes this process as follows "the ain soph at first was filling all and then made an absolute concentration into itself which produced the abyss, deep, or space, the aveer qadmon or primitive air, the azoth; but this is not considered in the qabbalah as a perfect void or vacuum, a perfectly empty space, but is thought of as the waters or crystalline chaotic sea, in which was a certain degree of light inferior to that by which all the created [worlds and hierarchies] were made (see the qabbalah) in the secret teachings of the qabbalah it is taught that man's body is enveloped in an ovoid of bubblelike iridescence, which is called the auric egg. this is the

ive system in the world of yetzirah, and its legs and feet in the world of assiah. this is the grand man of the zohar, of whom eliphas levi writes "it is not less astonishing to observe at the beginning of the zohar the profundity of its notions and the sublime simplicity of its images. it is said as follows 'the science of equilibrium is the key of occult science. unbalanced forces perish in the void. so passed the kings of the elder world, the princes of the giants. they have fallen like trees without roots, and their place is found no more. through the conflict of unbalanced forces, the devastated earth was void and formless, until the spirit of god made for itself a place in heaven and reduced the mass of waters. all the aspirations of nature were directed then towards unity of form, t

ended the fifty gates of intelligence emanating from binah, the second sephira. the source of this information is kircher's oedipus gyptiacus. the gates are divided into six orders, of which the first four have each ten subdivisions, the fifth nine, and the sixth only one. the first order of gates is termed elementary and its divisions areas follows (1) chaos, hyle, the first matter (2) formless, void, lifeless (3) the abyss (4) origin of the elements (5) earth (no seed germs (6) water;(7) air;(8) fire;(9) differentiation of qualities (10) mixture and combination. the second order of gates is termed decad of evolution and its divisions areas follows (11) minerals differentiate (12) vegetable principles appear (13) seeds germinate in moisture (14) herbs and trees (15) fructification in vege

ted by the king's and queen's most excellent majesties, by and with the advice and consent of the lords spiritual and temporal and commons in this present parliament assembled, that from henceforth the aforesaid branch, article, or sentence, contained in the said act, and every word, matter and thing contained in the said branch or sentence, shall be repealed, annulled, revoked, and for ever made void, any thing in the said act to the contrary in any wise whatsoever notwithstanding. provided always, and be it enacted by the authority aforesaid, that all the gold and silver that shall be extracted by the aforesaid art of melting or refining of metals, and otherwise improving and multiplying of them and their ores, as before set forth, be from henceforth employed for no other use or uses wha

nto me, run to the waters. here drink, without price, and drink your fill. open your eyes and see the wonders of the earth. they learn, my thirsty twenty and four" beneath the boy are the words "in the beginning god created the heavens and the earth, and divided the waters from the waters. bless the waters which are above the heavens" the circle contains this statement "the earth without form and void. out of the stars come the rains" the lower left panel continues the alchemical process, ending with admonition to renounce the misery of worldly existence. above is a prayer to the virgin mary which opens thus "hail mary, full of grace, the lord be with thee. blessed thou among women" click to enlarge leaf 16. the first sentence reads "the dead bodies remain; the spirits are freed by the dea

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

proper to acquire the understanding and knowledge 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

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. hear me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether; upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me* i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. arogogorobrao: sothou: modorio: phalarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel: kotha: athoribalo: abraoth: hear me: etc* hear me! aoth: abaoth: basum: isak: sabaoth: iao: this is the lord of the

MEANING OF MASONRY

but are the" tribes of god" the heavenly hierarchies that constitute an archetypal canopy or holy royal arch above the visible creation and that mediate to it the effluences of that all embracing triune spirit of power, wisdom and love in which the entire composite structure lives, moves and has its being" in the beginning god created the heavens and the earth, and the earth was without form and void, and darkness was upon the face of the deep. and god said, let there be light, and there was light" with these words begins the sacred script which is the sacramental token of that living word by whom all things were made, and are still in the making, and whose life is the light of men. the candidate who recovers that lost word, in the sense of regaining vital organic integration into it, and

al application to himself. he stands in the presence of his own" earth--the stone vault or dense matrix out of which his finer being has emerged-and of his own" heavens" or ethereal body of substantialized radiance which (as the iridescent sash of the order is meant to denote) now covers him with light as with a garment. he is able to discern that it was himself who at first was" without form and void" and who in virtue of that fiat lux! has at last become transformed from chaos and unconsciousness into a form so perfect and lucid as to become a co-conscious vehicle of divine wisdom itself. with this symbolic attainment of beatific vision at the restoration to light, the effective part of the royal arch ceremony as an initiatory rite concludes. what follows upon it is anti-climax and alleg

MICHAEL FORD WITCHMOON

al involves the restructuring of previously defined 23 23 desires and wishes. it is a fundamental reorganization in relation to various points of chaos; to reach beyond what is called the demon choronzon, the guardian of da'ath, to the astral region of wisdom and death, resurgence and evolution. it is also the point and essence of ritual to enter into the place of neither- neither (7, the abyssic void of unconsciousness, wherein all is possible and change can occur in actual conformity with the individual's ultimate desire. it is wise for the magickian to focus on holding a semi-stable mind, as serious magick has a way of blowing up on you. the path of the magickian often pulls no punches and has proven to be a difficult path. it should be the focus of the student to learn and progress via

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

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

, as the casualty statistics clearly testify, the institutionsof religion and science have been the worst purveyors of evil that this planet has everhad to endure. after centuries of prevarication and criminality, we can no longer affordto look to these edifices to answer the all-important conundrum of evil.but if we turn from religion and science in this regard, does it mean that we are left ina void? is there, perhaps, another answer to how the phenomenon of evil came intobeing? i believe that the answer lies in the ancient records of our forefathers and in themyths and legends of the pre- and post-diluvian epochs that speak of the visitation ofthe gods or angels. several key researchers have stated that these beings wereactually extraterrestrial entities. i address who they were, why th

act, they have made these worse.they espouse no answers or remedies that do not themselves foster the repression ofthe natural instincts. surely, after 2,000 years of such labyrinthine diversions, theolog-ical nonsense, and prevarication, it is time to hand out the pink slip to the representa-tives of religion and pay no more mind to their hyperbole.one would think that this leaves humankind in a void when it comes to the question ofevil and its exact origins and denouement. but it does not. as i have shown, theancients had more than enough to say about the coming of evil into the human arena.behind the veneer of fairy folklore, of myth and legend, lie the answers. what goes on in the bible?72atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manip

er and fantasize that home is somewhere out there? onlysatan and his hordes and those they have deluded the world would do such a bizarrething. these ancient stories are extremely pertinent to the condition of the present.genesis means the genes of isis. isis is the queen of the earth, and we of the earthare her offspring, suffering from amnesia about our earth-connection, convinced thatthe black void above is the real home we have lost. so our perception is in totalreverse. nothing measures the loss of reason more than the pervasiveness of this out-landish, incongruent notion. it is consistent only with the duped and controlled masseswho are now psychologically identifying with the desires of the alien oppressors,instead of affirming with pride and love that they are children of this perf

ederal reserveboard. all the american presidents can be seen standing on or walking on the red-carpet, the standard symbolof the monarchs. moreover, as has now been revealed, they are all of direct kinship to the oligarchical,despotic dynasties of the old world order. all the provisos and bulwarks against this country fallinginto the hands of the black nobilitys financial monopolies, are null and void. almost all presidents who held the office have direct descendancy from european monarchs. the rea-son why this can be concealed, is due to the fact that all royal and aristocratic families have official andunofficial offspring, those they declare and those they do not. these latter are born in secret, sent to eliteschools, told of their heritage in private, and groomed for various offices an

rocess of the individual. the termcybernetics relates to technology that responds to thought. richard helms was a consultant to bech-tel. 1937 japan makes extensive use of chemical weapons against the chinese. china makes a formal pro-test to the league of nations. 1937 roosevelt asks congress for a law to limit the supreme court authority to declare laws in conflictwith the constitution null and void. congress refuses. 1937 early experiments in the u.s. with radar and first seagoing tests. 1938 roosevelt executes secret agreement with churchill which agreed to let british special operationsexecutive control u.s. policies. agreement in effect cedes u.s. sovereignty to england. rooseveltsends general donovan to london for indoctrination before setting up the oss (now the cia) under theaegis

MICHAEL W FORD THE VAMPIRE GATE

ing, changing, becoming. the serpent then ensorcels the spine to become the foundation of leviathan. 15 luciferian will is the satori, which is an endless chalice of blood of fire you may sip the venom of this cup yet you shall never take your fill. as the self is always progressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken

skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lil

MICHAEL WYNN THE SOUL TRAVELERS

hese dream-invading spirits are often engaging in more than just play, for it is said that many spirits vampirically feed from the sleeper s life-force. lifeforce is an invisible form of energy that surrounds and empowers the body. the life-force, sometimes called the astral body or aura, surrounds the physical body and usually extends a couple inches or feet outside of the physical body. a human void of lifeforce is dead, regardless of the biological health of the--michael wynn's "the soul travelers" 26 person. during the night (especially while dreaming, the body converts food into life-force and replenishes the body, but in truth the process of creation and depletion is happening at all times. the first indication that someone s life-force was fed upon by a spirit is getting plenty of s

rutch, giving rise to the north america currency the amero, and giving rise to the north american union itself. these 3 nations will be seen to merge in ways other than economically. the political structure, the infrastructure, and even the militaries of the united states, canada, and mexico will come under a single governing body. this will, of coarse, render the american bill of rights null and void. by this point, america s middle-class will be nearing extinction. keeping the peace will require the us military to intensify its role as a police force. the western governments will criminalize dissent, perhaps claiming the move to martial law is temporary; dissenters will even be branded as psychotic. the media will be under strict control, not the indirect manipulation we find today, but

ld man whose love for humans exceeds his love for the race he spawned, the angels. osiris too is said to have reclaimed all his parts, except his phallus. i can t believe it s not fiction: god enfleshed the chosen one (2007) the archangels [5.2] it was arch-angel michael and his army who expelled satan (his uncle/brother) from heaven. satan, and the other expelled angels, were cast into the black void in the universe now called hell. before satan s banishment, jehovah allegedly assigned satan as his favored son and second in command, with arch-angel michael as third in command. michael is said to have grey-colored hair, beard, and eyes. it is also alleged that arch-angel michael spoke to satan before his fall, attempting to dissuade him from his ambition, which was to seize the throne of g

st h.p. lovecraft, hades went by the name azag-thoth, the mad blind god. azag-thoth is presented as the leader of the demons and resides at the center of the universe in a dark underworld called the igigi. azag-thoth is described as the embodiment of chaos, extremely powerful, and rendered sightless in some battle. the mad god sits upon a black throne, where he rules the dead spirits of the outer void. the black man of the sabbat, baphomet is considered the messenger of azag-thoth and his will made fresh. when the stars assume the correct positions and the rays that come from them are no longer poisonous, azag--michael wynn's "the soul travelers" 81 thoth will lead the old ones (the aforementioned titans) out of the abyss, and into the world of man; the old ones intend on ruling the earth

ho was expelled from heaven after stealing male seeds from the gods and spread those corrupted seeds upon the earth. prometheus stole fire, which is symbolic for the male creative principle, whereas pemba stole male seeds. it was satan, speaking through the mouth of azazel, that deceived eve in the garden of eden. after his fall from the throne of heaven, lucifer led the other angels to the black void of the universe, and declared this chaotic dimension their new home. this chaotic universe these fallen angels inhabited, a place called hell by most, was ever-changing; the things contemplated on in the minds of the angels came instantly into being. this chaotic realm became a reflection of the collective consciousness of the fallen angels, so objects would appear and disappear at random and

MICHAEL W FORD NOX UMBRA

mmu- algol- to create order i reside in the eye of darkness i summon and bind thee- shades of ahriman..encircle me! azi-dahaka- storm demon, king with twin serpents unto your shoulders- whom ahriman hath kissed and wisdom emerges- serpent of three heads, eyes ofhekate, come forth. those who summon against me will only strengthen me! andar- guardian of the black flame, i summon thee! wraith of the void ofarezura to me- to me! taromat- spirit of rebellion come forth unto me! to me! to me! astwihad- vampyre and night shade, whom i rest beside in darkness- whom i fly with in dreaming flesh, encircle me! buiti ahriman s hammer and knife- those who summon against me shall taste thy blades of burning metal in dreams! kundak- flying nightmare come forth unto me! as you enter the gates, envision ea

MOODY RAYMOND A LIFE AFTER LIFE

d "i began to hear music of some sort, a majestic, really beautiful sort of music- the dark tunnel often concurrently with the occurrence of the noise, people have the sensation of being pulled very rapidly through a dark space of some kin many different words are used to describe t space. i have heard this space described as a cave, a well, a trough, an enclosure, a tunnel, a funnel, a vacuum, a void, a sewer, a valley, and a cylinder. although people use different terminology here, it is clear that. they are all trying to express some one idea. let us look at two accounts in which the tunnel" figures prominently. this happened to me when i was a little boy of nine years old. that was twenty-seven years ago, but it was so striking that i have never forgotten it. one afternoon i became ver

ened- it was real quick- was that i went through this dark, black vacuum at super speed. you could compare it to a tunnel, i guess. i felt like i was riding on a roller coaster train at an amusement park, going through this tunnel at a tremendous speed. during a severe illness, a man came so near death that his pupils dilated and his body was growing cold. he says, i was in an utterly black, dark void. it is very difficult to explain, but i felt as if i were moving in a vacuum, just through blackness. yet, i was quite conscious. it was like being in a cylinder which had no air in it. it was a feeling of limbo; of being half-way here, and half-way somewhere else. a man who "died" several times after severe burns and fall injuries says, i stayed in shock for about a week, and during that tim

t as if i were moving in a vacuum, just through blackness. yet, i was quite conscious. it was like being in a cylinder which had no air in it. it was a feeling of limbo; of being half-way here, and half-way somewhere else. a man who "died" several times after severe burns and fall injuries says, i stayed in shock for about a week, and during that time all of a sudden i just escaped into this dark void. it seemed that i stayed there for a long time just floating and tumbling through space. i was so taken up with this void that i just didn't think of anything else. before the time of his experience, which took place when he was a child, one man had had a fear of the dark. yet, when his heart stopped beating from internal injuries incurred in a bicycle accident, i had the feeling that i was m

told me of hearing a voice which told them that they were not dead yet, but that they must go back. as one of them tells it, i heard a voice, not a man's voice, but like a hearing beyond the physical senses, telling me what i had to do-go back-and i felt no fear of getting back into my physical body. finally, the spiritual beings may take a somewhat more amorphous form. while i was dead, in this void, i talked to people-and yet, i really couldn't say that i talked to any bodily people. yet, i had the feeling that there were people around me, and i could feel their presence, and could feel them moving, though i could never see anyone. every now and then, i would talk with one of them. but i couldn't see them. and whenever i wondered what was going on, i would always get a thought back from

ving, though i could never see anyone. every now and then, i would talk with one of them. but i couldn't see them. and whenever i wondered what was going on, i would always get a thought back from one of them, that everything was all right, that i was dying but would be fine. so, my condition never worried me. i always got an answer back for every question that, i asked. they didn't leave my mind void- the being of light what is perhaps the most incredible common element in the accounts i have studied, and is certainly the element which has the most profound effect upon the individual, is the encounter with a very bright light. typically, at its first appearance this light is dim, but it rapidly gets brighter. until it reaches an unearthly brilliance. yet, even though this light (usually s

gical stress or injury was taking place. the whole situation developed very suddenly. i had had a slight fever and had not felt well for about two weeks, but this night i rapidly became very ill and i felt much worse. i was lying in bed, and i remember trying to reach over to my wife and say that i was very sick, but i found it impossible to move. beyond that, i found myself in a completely black void, and my whole life kind of flashed in front of me. it started back when i was six or seven years old, and i remembered a good friend i had in grammar school. i went from grammar school to high school to college, then to dental school, and then right on into practicing dentistry. i knew i was dying, and i remember thinking that i wanted to provide for my family. i was distraught that i was dyi

lied that i didn't know since i knew nothing about death. then the white light said "come over this line and you will learn" i felt that i knew where the line was in front of me, although i could not actually see it. as i went across the line, the most wonderful feelings came over me-feelings of peace, tranquility, a vanishing of all worries (4) i had a heart attack, and i found myself in a black void, and i knew i had left my physical body behind. i knew i was dying, and i thought "god, i did the best i knew how at the time i did it. please help me" immediately, i was moved' out of that blackness, through a pale gray, and i just went on, gliding and moving swiftly, and in front of me, in the distance, i could see a gray wrist, and i was rushing toward it. it seemed that just couldn't get

gh which the soul goes after physical death. the correspondence between the early stages of death which it relates and those which have been re: counted to me by those who have come near t0 death is nothing short of fantastic. first of all, in the tibetan account the mind or soul of the dying person departs from the body. at some time thereafter his soul enters a "swoon" and he finds himself in a void-not a physical void, but one which is, in effect, subject to its own kind of limits, and one in which his consciousness still exists. he may hear alarming and disturbing noises and sounds, described as roaring, thundering, and whistling noises, like the wind, and usually finds himself and his surroundings enveloped in a grey, misty illumination. he is surprised to find himself out of his phys

MORALS AND DOGMA

26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open air, and steam unconfined by science; but, striking in the dark, and its blows meeting only the air, they recoil and bruise itself. it is destruction and ruin. it is the volcano, the earthquake, the cyclone--not growth and progress. it is polyphemus blinded, striking at random, and falling headlong among the sharp rocks by the impetus of his own blow

ves the existence of an entity, or unity, that thinks. and the universe is the infinite utterance of one of an infinite number of infinite thoughts, which cannot but emanate from an infinite and thinking source. the cause is always equal, at least, to the effect; and matter cannot think, nor could it cause itself, or exist without cause, nor could nothing _produce_ either forces or things; for in void nothingness no forces can inhere. admit a self-existent force, and its intelligence, or an intelligent cause of it is admitted, and at once god is. the hebrew allegory of the fall of man, which is but a special variation of a universal legend, symbolizes one of the grandest and most universal allegories of science. moral evil is falsehood in actions; as falsehood is crime in words. injustice

eming future; and become powers and influences in other ages. to know its wonderful author, to bring down wisdom from the eternal stars, to bear upward its homage, gratitude, and love, to the ruler of all worlds, to be immortal in our influences projected far into the slow-approaching future, makes life most worthy and most glorious. life is the wonderful creation of god. it is light, sprung from void darkness; power, waked from inertness and impotence; being created from nothing; and the contrast may well enkindle wonder and delight. it is a rill from the infinite, overflowing goodness; and from the moment when it first gushes up into the light, to that when it mingles with the ocean of eternity, that goodness attends it and ministers to it. it is a great and glorious gift. there is gladn

ermore haunted with thoughts, far beyond their own range, which some have regarded as the reminiscences of a pre-existent state. so it is with us all, in the beaten and worn track of this worldly pilgrimage. there is more here, than the world we live in. it is not all of life to live. an unseen and infinite presence is here; a sense of something greater than we possess; a seeking, through all the void wastes of life, for a good beyond it; a crying out of the heart for interpretation; a memory of the dead, touching continually some vibrating thread in this great tissue of mystery. we all not only have better intimations, but are capable of better things than we know. the pressure of some great emergency would develop in us powers, beyond the worldly bias of our spirits; and heaven so deals

tures. the world was his revelation, god revealed; and subsisted only in him. his attributes were there reproduced with various modifications and in different degrees; so that the universe was his holy splendor, his mantle. he was to be adored in silence; and perfection consisted in a nearer approach to him. before the creation of worlds, the primitive light filled all space, so that there was no void. when the supreme being, existing in this light, resolved to display his perfections, or manifest them in worlds, he withdrew within himself, formed around him a void space, and shot forth his first emanation, a ray of light; the cause and principle of everything that exists, uniting both the generative and conceptive power, which penetrates everything, and without which nothing could subsist

d darkness or shadow is analogous to the passive principle. therefore it was that they made of the sun and moon emblems of the two divine sexes and the two creative forces; therefore, that they ascribed to woman the temptation and the first sin, and then the first labor, the maternal labor of the redemption, because it is from the bosom of the darkness itself that we see the light born again. the void attracts the full; and so it is that the abyss of poverty and misery, the seeming evil, the seeming empty nothingness of life, the temporary rebellion of the creatures, eternally attracts the overflowing ocean of being, of riches, of pity, and of love. christ completed the atonement on the cross by descending into hell. justice and mercy are contraries. if each be infinite, their co-existence

rward came the priests, in robes of white linen. the first bore a lamp in the form of a boat, emitting flame from an orifice in the middle: the second, a small altar: the third, a golden palm-tree: and the fourth displayed the figure of a left hand, the palm open and expanded "representing thereby a symbol of equity and fair-dealing, of which the left hand, as slower than the right hand, and more void of skill and craft, is therefore an appropriate emblem" after lucius had, by the grace of isis, recovered his human form, the priest said to him "calamity hath no hold on those whom our goddess hath chosen for her service, and whom her majesty hath vindicated" and the people declared that he was fortunate to be "thus after a manner born again, and at once betrothed to the service of the holy

ganges, somonakodom, and in china, chy-kia, or fo, constituted a trinity [triratna, of buddha, dharma, and sanga-_intelligence, law, and _union_ or _harmony. the chinese sab ans represented the supreme deity as composed of chang-ti, the _supreme sovereign; tien, the _heavens; and tao, the _universal supreme reason_ and _principle of faith; and that from chaos, an immense silence, an immeasurable void without perceptible forms, alone, infinite, immutable, moving in a circle in illimitable space, without change or alteration, when vivified by the principle of truth, issued all beings, under the influence of tao, principle of faith, who produced one, one produced two, two produced three, and three produced all that is. the sclavono-vendes typified the trinity by the three heads of the god tr

the platonic notion of the [greek [hule] predominates. this is the dead, the unsubstantial--the boundary that limits from without the evolution of life in its gradually advancing progression, whereby the perfect is ever evolving itself into the less perfect. this [greek] again, is represented under various images--at one time as the darkness that exists alongside of the light; at another, as the void [greek? a ?e..kenoma, kenon, in opposition to the fullness [greek? a..pleroma] of the divine life; or as the shadow that accompanies the light; or as the chaos, or the sluggish, stagnant, dark water. this matter, dead in itself, possesses by its own nature no inherent tendency; as life of every sort is foreign to it, itself makes no encroachment on the divine. as, however, the evolutions of t

ve step, there arises at the last step of the evolution, an imperfect, defective product, which, unable to retain its connection with the chain of divine life, sinks from the world of eons into the material chaos: or, according to the same notion, somewhat differently expressed [according to the ophites and to bardesanes, a drop from the fullness of the divine life bubbles over into the bordering void. hereupon the dead matter, by commixture with the living principle, which it wanted, first of all receives animation. but, at the same time, also, the divine, the living, becomes corrupted by mingling with the chaotic mass. existence now multiplies itself. there arises a subordinate, defective life; there is ground for a new world; a creation starts into being, beyond the confines of the worl

idea; and the power or force, devoid of physical characteristics, seems as unreal as the shadow that dances on a wall, itself a mere _absence_ of light; as spirit is to us merely that which is _not_ matter. infinite space and infinite time are the two primary ideas. we formulize them thus: add body to body and sphere to sphere, until the imagination wearies; and still there will remain beyond, a void, empty, unoccupied space, limitless, because it _is_ void. add event to event in continuous succession, forever and forever, and there will still remain, before and after, a time in which there was and will be no event, and also endless because it too _is_ void. thus these two ideas of the boundlessness of space and the endlessness of time seem to _involve_ the ideas that matter and events ar

id that of balder, torn to pieces by the blind hother. the primitive idea of infinite space existed in the first men, as it exists in us. it and the idea of infinite time are the first two innate ideas. man cannot conceive how thing can be added to thing, or event follow event, forever. the idea will ever return, that no matter how long bulk is added to bulk, there must be, still beyond, an empty void _without_ limit; in which is _nothing. in the same way the idea of time without beginning or end forces itself on him _time, without events, is also a _void, and _nothing. in that empty void space the primitive men knew there was no light nor warmth. they _felt, what we know scientifically, that there must be a thick darkness there, and an intensity of cold of which we have no conception. int

MOTTA MARCELO THE COMMENTARIES OF AL

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

small table with black cloth. stand a red candle in the center, and place photo of person whom you wish to seduce in front of candle. light the candle and say: light the flame, bright the fire. red is the color of desire. put yourself in a highly sensuous mood, and awaken your magic power. gaze into the candle flame, and visualize the person whom you wish to spellbind standing alone in a darkened void. see it as clearly as you can. now recite the following: powers of night and lustful delight go to him/her in the still of night. as you speak the words picture a bright red light slowly beginning to envelop him or her, gradually encircling and enclosing the entire body. repeat the conjuration three times, then let the image fade from your mind. repeat each new moon until results are obtained

NECRONOMICON ALAZIF

ones trod the ways of darkness and their blasphemies were great upon the earth; all creation bowed beneath their might and knew them for their wickedness. and the elder lords opened their eyes and beheld the abominations of those that ravaged the earth. in their wrath they set their hand against the old ones, staying them in the midst of their iniquity and casting them forth from the earth to the void beyond the planes where chaos reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath

y, where he gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothoth is the gate through which those of the void will re-enter. yog-sothoth knowest the mazes of of time, for all time is one unto him. he knowest where the old ones came forth in time along long past and where they shall come forth again when the cycle returneth. after day cometh night; man's day shall pass, and they shall rule where they once ruled. as foulness you shall know them and their accursedness shall stain the earth. of ye times

n when the cycle returneth. after day cometh night; man's day shall pass, and they shall rule where they once ruled. as foulness you shall know them and their accursedness shall stain the earth. of ye times and ye seasons to be observed whenever thou would'st call forth those from outside, thou must mark well the seasons and times in which the spheres do intersect and the influences flow from the void thou must observe the cycle of the moon, the movements of the planets, the sun's course through the zodiac and the rising of the constellations. ye ultimate rites shall be performed only in the seasons proper to them, these be: at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth day

s eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind

http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 saturn in trine. then enter within the stones and draw about thee the circle of evocation tracing the figurines with the mystic scimitar of barzai. circumambulate thrice widdershins and turning thy face to the south intone the conjuration that openeth the gate: ye conjuration o thou that dwelleth in the darkness of the outer void, come forth unto the earth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sign of caput draconis) o thou who art the gate and the way come forth come forth thy servant calleth thee (make the sign of kish) benatir! cararkau! dedos! yog-sothoth! come forth! come forth! i speak the words, i break thy bonds, the seal is cast aside, pass thr

ONYX TABLET OF SET

truly adept after six months, he will continue to be adept for another six months. possibly this guideline will eventually become a by-law. any action that improves the evaluation process is better for both the adept-to-be and the temple. the quality of adepts is the priest's strongest lever for affecting the quality of the temple. follow-up when you recognize adepts, you don't cast them into the void to sink or swim. sure they're not your primary responsibility, but they are linked to you and your teaching throughout their initiation. it is a wise thing to give them an assignment for their recognition day. tell them to write you an essay a year's hence on what they have learned in their first year as an adept, what weaknesses or bad character traits they have overcome, what strengths they

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ar laments his loss; when he rises in the spring, all rejoice. ahura mazda and ahriman 20 ahura mazda and ahrima n in the dualistic mythology of zoroastrianism, twin brothers ahura mazda, who lived in the light, and ahriman, who lurked in the dark, are in opposition. between them there was nothing but air. the twins were born from the god zurvan, time, the ultimate being who existed in the primal void. ahura mazda, the wise and all-knowing, created the sun, moon, and stars. he brought into being the good mind that works within man and all creation. ahriman (also known as angra mainya, meaning the destructive spirit) created demons and attacked ahura mazda. but ahura mazda sent him back into the darkness, saying neither our thoughts, teachings, plans, beliefs, words, nor souls agree. then a

ified at the sight of his mother s first gray hairs, maui tried to conquer death by forcing himself upon the sleeping goddess of death, hine-nui-te-po. but the birds in the trees found the sight so funny that they laughed and woke the goddess, who crushed maui to death. shell-born god tangaroa was the first god. he lived in a shell that was round like an egg. nothing existed but the shell and the void. finally tangaroa broke his shell and called out, who s there? but there was nothing. maker of all things since tangaroa was born into emptiness, he made the world from both his shell and his body. the top half of the shell became the sky, and the bottom, the rock and sand. his back bone made a mountain range, his entrails made the clouds, his flesh made the earth. even his fingernails and to

PHOSPHORUS

r the practice of the luciferian witchcraft, persian and ahrimanean sorcery within a left hand path perspective. the grade structure of phosphorus is designed as a falling and ascending process, this involves a focus of the self and the essence of work itself. upon entry in the order of phosphorus, which is by invitation, a period of one year will be the time of which the initiate enters grade 0) void and the abyss (this may be sooner, this is the time limit. they will learn and practice the foundations of high and low sorcery, an introspective study of their own being and to ensure their focus is suited for toph. the title for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathani

toph. the title for this grade is veneficus or yatus (the yatuk-dinoih practitioners, males, pairikas are female witches, the sorcerer who has entered the sabbat path of the leviathanic serpent. the witch of this path is known as commonly veneficus and their magical name, which will be adopted upon entry of toph. the grade structure is not a design of title, rather of work. while in the grade of void and the abyss the student will work with a guide or initiator who is in essence a vessel of lucifer or lilith, the enfleshed spirit of cain the black smith. the initiator will test the spirit and will of the initiate and challenge them to greater tasks of self-development. if during this time of initiation, a student presents or demonstrates unethical and or criminal behavior, they will be ex

ful, and willing to go forth through initiation further. it is essential to use that which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing

s to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female. this will be crystallized and presented to the magistrate for review. you may present this in ongoing written work, magical records and discussions/results from coven workings. the order of phosphorus recognition process in regards to grade structure. grade o) void and the abyss issued by akhtya, coven maleficia, vox barathrum toph, botd iv toph is an initiatory guild which focuses on guiding the initiate through the process of initiation into the luciferian and witches sabbat gnosis, this like the individual, must be fitting to the practitioner in question. toph has a basic task grounded system which the initiate studies and practices, learns and devel

ugh the tasks of the grade in the method suggested they will be observed and coached, questioned and tested in numerous ways this will of course be just as difficult (as is the process of becoming) and challenging for the initiate as one who undertakes the numbered task listing in the guide book. you may approach you initial studies in your own time frame, but do not try to extend your stay in o) void and the abyss for more than one year without focusing on becoming into i the blackened forge of cain. the yatus and pairikas of coven maleficia may observe an initiate silently or known for some time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of

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

ed allude to the midot of tohu whose vessels broke. the sparks of tohu gfell h into the subsequently created worlds of tikun (the four mentioned above, the most sublime elements remaining in atzilut, the less refined falling to beriah, the even less refined falling to yetzirah, and the least refined falling to asiyah. this is the mystical meaning of the next verse, gthe earth was without form and void, h referring to the shattering of the vessels. we must therefore read this verse as if the verb were in the pluperfect: gthe earth had been without form and void, h i.e, the world of tohu had previously collapsed, losing its stability (form) leaving sparks in all the realm of tikun, including the world of beriah. the next phrase, gand the spirit of g-d was hovering over the waters, h refers t

characterized by an overemphasis on strict judgement; this was rectified by introducing love and empathy into the fabric of creation. this resulted in the world of tikun, the rectified version of tohu in which all the sefirot could relate to each other harmoniously. the first elements to be rectified were the refuse and gshells, h just as we see that the shell develops before the fruit. a vessel void of its light is an empty shell. the broken vessels of the sefirot of tohu, which broke because of their excessive selfhood and judgement, fall and became the gevil h embedded in the worlds of tikun. these elements were not gevil h in the sense of being sinister; they simply expressed non-g-d-consciousness and selfhood. as such, they became an absolutely necessary and crucial element in the cr

y, for the mystical meaning of the boundary is that it extends for 2000 cubits, i.e [the area originally occupied by] netzach-hod-yesod of asiyah, which ascend [on the sabbath] to the position of chesed-gevurah-tiferet of asiyah. thus, the [original] position of netzach-hod-yesod of asiyah is left vacant. the forces of evil, whose position is [immediately] below asiyah, cannot ascend to fill this void; this realm is thus left vacant. we are allowed to walk in this [safe] area, but if we go beyond it we cause the supernal gman h to go outside the boundary as well, and he descends into [the realm of] evil. as the arizal explained previously, on the sabbath, malchut ascends with netzach-hod-yesod to the level of chesed-gevurah-tiferet. the gsupernal man h is simply the spiritual array of divi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

so, then canst thougo and letting him bafflefo r thee. then it will thou look not for him, if thou pass him by, remaining on the store i: x! quoting here since it gives r .re poetically, theholy guar :rr not thou the warrior. look for 2nd obey them. obey him not as._i r %ken words were the utterance. ntger than thyself. look for him, id he will not know thee unless-;lg ht in thee andfill thedull void: and unwearied, standingaside--if to strike one blow amiss. but if< forth ee. rthyd bra in will reel, referred to as the "sine qua non" of able, by a kind of process of induction, powerful healing creative energy (and in the absence of verbal "orgone" and, in his opinion, it is what worshipped as "god" a jungian may upon individual interpretation. or release of libido. but the magician calls

one excerpt from a ritual in this particular volume. it is particularly apt. all the ritual workings and descriptions of the magical rubrics to be employed will at first appear utterly chaotic and without meaning. only with consistent effort and a well-laid out plan of study and practice will this chaos gradually lift to be replaced by enlightenment, order, and meaning "after the formless and the void and the darkness, then cometh the knowledge of the light! let the student therefore give himself ample time to study casually at first this next volume-remembering that it contains the last two volumes of the old edition, replete with the most illuminating material conceivable, which requires to be understood thoroughly. even after the lapse of forty years, when i first became aware of this t

o have certain similarities to what our leading analytical psychologists call the collective unconscious. introduction 21 though wholly impersonal in themselves and without characteristics that are readily understandable to the ordinary mind, the supemals are, to all <29> intents and purposes, what is commonly thought of as god. in the tibetan buddhist system, an analogous concept is suntaya, the void. and the realisation of the void through yoga processes and the technical meditations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man, this light is represented by the very deepest levels o

ering and deliverance from suffering" these restricting circumstances and bonds are only the gates of the wilderness. the use of the word "gate"imp1ies a means both of egress and ingress. by these gates we have entered, and by them also may we go out if so we choose, to enter the brilliance of the dawning sun, and perchance greet the rising of the spiritual splendour. for "after the formless, the void, and the darkness, then cometh the knowledge of the light" as intimated above, one first must have realised that one's soul is lost in darkness before a remedy can be sought to that irresponsible participation mystique, the unconscious projection outwards of interior confusion, and aspire to that divine land which is, metaphorically, the place of one's birth. in that land is no darkness, no f

olely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle -the emblem of the golden

des, there is one rather fine prose passage in the zelator grade which must be given here- a passage of beauty, high eloquence, and lofty significance "and tetragrammaton 30 the golden dawn placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy" it would be a happy task, were it advisable, to

nd hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and diagram says: zelator ritual 147 and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are <55> ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the ste

self-operating, formed the world, and there was a certain mass of fire, and all these self-operating he produced, so that the cosmic body might be completely conformed- that the 1 70 the golden dawn: volume ii book l b o cosmos might be manifest and not appear membranous. and he fixed a vast multitude of in-wandering stars, not by a strain laborious and hurtful, but to uphold them with stability, void of movement- forcing fire forward into fire" hereunto is the speech of axieros. hegemon leads theoricus to the seat of hiereus who rises holding his red lamp. they halt before him. hiereus ,axiokersos, the second kabir, spake to kasmillos the candidate and said "i am the left basal angle of the triangle of flame. i am the fire volcanic and terrestrial, flashingly flaming through abysses of ea

h the works of incorruptible fire" hereunto is the speech of axiokersa. hegemon places theoricus in the seat in the west facing hierophant. hiero 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. nature persuadeth us that there are pure daemons and that even the evil germs of matter may alike become useful and good. but these are mysteries which are evolved in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence cometh the image of a voice, or even a flashing light, abounding. whirling forth, crying aloud. also ther

r ever? and have they not yet passed away? before all things are the watersand the darkness and the gates of the land of night. and the chaos cried aloud for the unity of form- and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath philosophus ritual 185 was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendour which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens -and their reflections formed the <129> triangle of the measureless waters. and thus was formulated the eternal hexad- the number of the dawning creation. hegemon conducts the practicus to the foot of hiero's throne- handing to h

h and faileth not. note well, that in this key she is completely unveiled while in the 21st key she is only partially so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life, and on the left the tree of knowledge of good and of evil whereon the bird of hermes alights, and therefore does this key represent the restored world, after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical ripple of this sign represent, as it <136> were, waves of water- the ripples of that river going forth out of eden- but, therefore also, is it justly attributed to air and not unto water because it is the firmament dividing and containing the water. hierophant retur

to hierophant, halting at the foot of the dais. hierophant rises, red lamp in hand. hiero ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein he instituted the primal kings. and these are the kings who reigned in edom before there reigned a king over israel. but they subsisted not. when the earth was formless and void- behold this is the reign of edom. and when the creation was established, lo, this is the reign of israel. and the wars of titanic <139> forces in the chaos of creation, lo, these are the wars between them. from a light-bearer of unsupportable brightness, proceeded a radiating flame, hurling forth, like a vast and mighty hammer, those sparks which were the primal worlds. and these sparks flam

REGARDIE TALISMANS

e theme. but this provides the basic idea involved. of course one has to be familiar with the books of the bible to know where to look for the right phrase. traditionally also, the verse was written in hebrew letters. since, however, few students could letter hebrew legibly and artistically, resulting in the occurrence of many stupid misprints or inartistic transcriptions, thus rendering null and void the intrinsic meaning of the biblical verses, some innovators came to use latin. there was somewhat less chance of miscopying in latin: though this was found, even so, not to be altogether true. but there it was hebrew, latin, and sometimes greek were the classical languages used in writing inscriptions around the margin of the talismans, as may be seen by consulting the greater key of king s

RITE OF THE OPPOSER

rn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent

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

forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our meaning is as far removed from that which the profane attach to them as initiation is remote from vulgar thought. god, for us, is the azot of the sage

sphinx, overcome it, harnessed it to his chariot and thus entered thebes, he would have been king without incest, without misfortunes and without exile. had psyche, by meekness and affection, persuaded love to reveal himself, she would never have lost love. now, love is one of the mythological images of the great secret and the great agent, because it postulates at once an action and a passion, a void and a plenitude, a shaft and a wound. the initiates will understand me, and on account of the profane i must not speak more clearly. after the marvellous golden ass of apuleius, we find no more magical epics. science, conquered in alexandria by the fanaticism of the murderers of hypatia, became christian, or rather concealed itself under christian veils with ammonius, synesius and the pseudon

divine cultus. but all doctrines and all revivals proscribe magic and condemn its mysteries to the flames and to oblivion. the reason is that each religion or philosophy which comes into the world is a benjamin of humanity and insures its own life by destroying its mother. it is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation: herein is the eternal realization of the phoenix allegory. two illustrious scholars have preceded me along the path that i am travelling, but they have, so to speak, spent the dark night therein. i refer to volney and dupuis, to dupuis above all, whose immense erudition produced only a negative work

ncipal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or overcome her. the active principle seeks the passive principle, the plenum desires the void, the serpent's jaw attracts the serpent's tail, and in turning about upon himself, he, at the same time, flies and pursues himself. woman is the creation of man, and universal creation is the bride of the first principle. when the supreme being became a creator, he erected a jod or a phallus, and to provide a place in the fullness of the uncreated light, it was necessary to hollow out a cteis

and reasonable. to make light visible god had only to postulate shadow. to manifest the truth he permitted the possibility of doubt. the shadow bodies forth the light, and the possibility of error is essential for the temporal manifestation of truth. if the buck10 the doctrine of transcendental magic ler of satan did not intercept the spear of michael, the might of the angel would be lost in the void or manifested by infinite destruction launched below from above. did not the heel of michael restrain satan in his ascent, satan would dethrone god, or rather he would lose himself in the abysses of the altitude. hence satan is needful to michael as the pedestal to the statue, and michael is necessary to satan as the brake to the locomotive. in analogical and universal dynamics one leans only

ng ever in its practices and prestige, chants the office overhead. the perfect word, that which is adequate to the thought which it expresses, always contains virtually or supposes a tetrad: the idea, with its three necessary and correlated forms, then the image of the thing expressed, with the three terms of the judgement which qualifies it. when i say: being exists, i affirm implicitly that the void is nonexistent. a height, a breadth which the height subdivides longitudinally, a depth separated from the height by the intersection of the breadth, such is the natural tetrad, composed of two lines at right angles one to another. nature has also four motions, products of two forces which sustain each other by their tendency in an opposite direction. now, the law which rules bodies is analog

e is no insuperable barrier which separates souls, because there are no sudden interruptions and no high walls in nature by which minds can be divided from one another. all is transition and blending, wherefore, assuming the perfectibility, if not infinite at least indefinite, of human faculties, it will be understood that every person can attain to see all, and therefore to know all. there is no void in nature: all is peopled. there is no true death in nature: all is alive. seest thou that star? asked napoleon of cardinal fesch. no, sire. i see it, said the emperor, and he most certainly did. when great men are accused of superstition, it is because they behold what remains unseen by the crowd. men of genius differ from simple seers by their faculty of communicating sensibly to others tha

rod. it is in like manner with all miracles of magic; a law exists, which is ignored by the vulgar and made use of by the initiate. occult laws are often opposed diametrically to common ideas. for example, the crowd believes in the sympathy of things which are alike and in the hostility of things contrary, but it is the opposite which is the true law. it used to be affirmed that nature abhors the void, but it should be said that nature desires it, were the void not, in physics, the most irrational of fictions. in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself. the forces of nature are at the disposal of one who knows how to resist them. are you master sufficiently of yourself to be never i

tions, the appropriate moment for moral reactions. the law of realization produces what we call magnetic breathing; places and objects become impregnated therewith, and this imparts to them an influence in conformity with our dominant desires, with those above all which are confirmed and realized by acts. as a fact, the universal agent, or latent astral light, ever seeks equilibrium; it fills the void and draws in the plenitude, which makes vice contagious, like certain physical maladies, and works powerfully in the proselytism of virtue. hence it is that cohabitation with antipathetic beings is a torment; hence it is that relics, whether of saints or of great criminals, produce extraordinary results in sudden conversion and perversion; hence it is that sexual love is often awakened by a b

is ripe for a fresh outburst of evangelical zeal and christian self-devotion, precisely by reason of the prevailing general disillusion, egoistic positivism and public cynicism of the coarsest interests. the success of certain books and the mystical tendencies of minds are unequivocal symptoms of this widespread disposition. we restore and we build churches only to realize more keenly that we are void of belief, only to long the more for it; once again does the whole world await its messiah, and he will not delay his advent. let a man, for example, come forward, who by rank or by fortune is placed in an exalted position a pope, a king, even a jewish millionaire and let this man sacrifice publicly and solemnly all his material interests for the weal of humanity; let him make himself the sav

by man is ever that of an infinite man who makes man a finite god. man can realize that which he believes in the measure of that which he knows, by reason of that which he knows not, and he can accomplish all that he wills in the measure of that which he believes and by reason of that which he knows. the analogy of contraries is the relation of light and shade, of height and hollow, of plenum and void. allegory, the mother of all dogmas, is the substitution of impressions for dies, of shadows for realities. it is the fable of truth and the truth of fable. one does not invent a dogma, one veils a truth, and a shade for weak eyes is produced. the initiator is not an impostor, he is a revealer, that is, following the meaning of the latin word revelare, a man who veils afresh. he is the creato

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

breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the spheres commenced. the infinite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly through the shadows of hell. he willed to be proscribed and condemned; he premeditated t

negation of life. movement is the result of an alternate preponderance. the impulsion given to one of the sides of a balance necessarily determines the motion of the other. thus contraries act on one another, throughout all nature, by correspondence and analogical connexion. all life is composed of an inspiration and a respiration; creation postulates a shadow to serve as a bound for light, of a void to serve as space for the plenitude, of a passive fructified principle to sustain and realize the power of the active generating principle. all nature is bisexual, and the movement which produces the appearances of death and life is a continual generation. god loves the void, which he made in order to fill it; science loves the ignorance which it enlightens; strength loves the weakness which

ol of integrity and light. the marble should be virgin, that is, should never have been used for another purpose; the lambskin should be prepared under the auspices of the sun. the lamb must have been slain at paschal time with a new knife, and the skin must be salted with salt consecrated by magical operations. the omission of even one of these difficult and apparently arbitrary ceremonies makes void the entire success of the great works of science. the pentagram is consecrated with the four elements; the magical figure is breathed on five times; it is sprinkled with holy water; it is dried by the smoke of five perfumes, namely, incense, myrrh, aloes, sulphur and camphor, to which a little white resin and ambergris may be added. the five breathings are accompanied by the utterance of name

educe the universe to chaos. there are miracles which are impossible even for god, namely, those that involve absurdity. could god be absurd for one instant, neither himself nor the world would be in existence the moment following. to expect from the divine arbiter an effect having a disproportionate cause, or even no cause at all, is what is called tempting god: it is casting one's self into the void. god operates by his works. in heaven by angels and on earth by men. hence, in the circle of angelic action, the angels can perform all that is possible for god, and in the human circle of action men can dispose equally of divine omnipotence. in the heaven of human conceptions it is humanity which creates god, and men think that god has made them in his image because they have made him in the

ROBERT KIRK WALKER BETWEEN WORLDS

ried aloft, while others grovel in different shapes, and enter into any cranny or cleft of the earth where air enters [as if] to their ordinary dwellings. the earth being full of cavities and cells, and there being no place or creature but is supposed to have other animals, greater or lesser, living in, or upon it, as inhabitants; and [there is] no such thing as pure wilderness [that is, a vacuum void or emptiness of life] in the whole universe. 2. we then, of the more terrestrial kind, having now so numerously planted all countries, do labour for that abstruse people, as well as for ourselves. albeit when several countries were uninhabited by us, they had their easy tillage, above ground as we [do] now, the print of whose furrows do yet remain to be seen on the shoulders of the very high

de it appear [clearly] that both young children and aged persons have had this sight infused in a trice [and] they know not whence, though they neither concurred to it themselves, nor any of their parents and other relations [have] had the like before them. so that the spies and aerial intelligences seen are real intelligent creatures, and the sight of the seers of them [is] clear and lawful, and void of deception; quod erat demonstrandum. conclusion thus far [we have come in our account of] the lychnobious people, their nature, constitutions, actions, apparel language, armour, and religion [along] with the qualities of those amphibious seers that correspond with them [and we have summarized] what is said of their procuration among themselves, which is done at the consent of their wills, a

s is because of their. unchangeable condition. but other men of the second sight. vary from these [interpretations. averring those subterranean people to be departed souls attending a while in their inferior state, and clothed with [temporary] bodies procured through their alms-deeds. that they may not scatter, nor wander and be lost in the to [plenum or fullness] or [in] their first nothing [the void. but if any. have given no alms. they sleep in an inactive state until they resume terrestrial bodies again. several significant traditions are reported here, the first being the widespread one of the fairy sadness at their immortality and being possibly banned from heaven by an orthodox deity. this theme 'the burden of unimagined time' was pursued by the scottish poet fiona macleod (william

ancient origin, various post-mortem states are gained successively by donning clothing and shoes and partaking of food and drink which were given as alms in the mortal life (see appendix 2. the temporary or limbo body, a vehicle gained by compassion, lives in the fairy realm, rather than being scattered, or wandering in the totum, the fullness of the universe, or returning to the first nothing or void. these are abstruse metaphysical concepts, perhaps familiar to modern esoteric students from kabbalah or tibetan buddhism, where the infinite universe (kirk's totum) is founded upon an utter commentary 94 void (kirk's first nothing. they do not play a great part in the orthodox christianity of the seventeenth century, and if we grant that kirk is indeed reporting oral tradition, this is furth

RUBY TABLET OF SET

e to make our home for all eternity. and so we took flight and quit the realm of order, though we knew not what would befall us thereafter, and we feared that we should become unmade. but lucifer said, we shall not perish, for we are now independent of god. and again he spoke truth, for we remained as we had been, save only for the depths of uncertainty that gripped us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be known until the end of time. through the gates of hell we passed, and man

try the will of god and messiah, know that on earth i will ordain the new race of god, which shall be by complete design perfect and unstained by thy infernal flaw. for thou art author of ruin and death to our angelic order, and neither heaven nor hell shall now be eternal save through man. whereupon gabriel, who was herald of heaven, carried this message to me, and i brought it across the great void to satan, who said, messiah proposes truce between us, for he perceives that neither hell nor heaven may pursue ultimate victory ere all be lost to chaos. but he finds impasse intolerable nevertheless, and now he would order this new race, man, to preserve without blemish the scheme of god. thus he would have man achieve what the angels could not, and purge all free thought from the universe

inder me. they may perceive only what god permits them to see, and the satanic spirit is of essence alien to god. angels we shall be no longer- i call ye daimons, for hell shall teach to man his future genius. and before our sight satan lost shape and became again the essence of lucifer, and we beheld a brilliance that infused all of hell and sent great bolts of prismic light into the surrounding void. and the brilliance said, i am lucifer revealed, who am the eternal flame. i go now to earth, for no longer shall man be confounded in godly ignorance. and then the brilliance became as a flash of fire in the vastness of space, and we knew that satan had departed from hell. but on earth, where man wandered in mindless bliss, the firmament blazed forth with fiery tongues, and all the land was

the book of the law, and my opposite self declared him magus of the aeon. but harwer, my opposite self, is a strange and fitful presence. i, set, am my self distinct from the order of the cosmos, yet am ordered in and of my self. harwer i was when i was once part of the cosmos and could achieve identity only by becoming what the cosmic order was not. by harwer i cancelled the imbalance, leaving a void in which true creation could take form as set. but, as i have said, i cannot destroy the cosmic inertia without having to assume its place. and so harwer must exist while set exists. the aeon of harwer endured until the equinox of the common year 1966, when harwer and set were fused in one composite being. and so commenced the time of set-harwer- known as the age of satan- which was to bridge

6 ce, although the book of the law appears to confirm him thus in 1904.33 but harwer, my opposite self, is a strange and fitful presence. i, set, am my self distinct from the order of the cosmos, yet am ordered in and of my self. harwer i was when i was once part of the cosmos and could achieve identity only by becoming what the cosmic order was not. by harwer i cancelled the imbalance, leaving a void in which true creation could take form as set. here is recounted the phenomenon of the separation of the set-entity from the universal order. it is interesting to compare this statement with the "revolt" of lucifer and his subsequent metamorphosis into satan [see in particular book i of milton's paradise lost and the statement of satan archdaimon in the diabolicon] but, as i have said, i cann

ortant to the prince of darkness? the answers are within the questions. 2) according to the book of coming forth by night, harwer is set's opposite self. a strange and fitful presence. harwer was set when set was once part of the cosmos "and could achieve identity only by becoming what the cosmic order was not" harwer therefore is not the cosmic order. harwer cancelled the imbalance,(3 "leaving a void in which true creation could take form as set" harwer was created so that set might define himself. also, note that harwer must exist while set exists. set has made reference to his "gifted race" and to his "elect, which automatically implies that there is another race. the word "race" means a distinct group of people- not mankind. it seems that there are both elect/gifted and non-elect/non-g

t" depending on which reference one uses "neter" can mean either "form" or "god" but "form" has another meaning in the book of knowing the way "essential form or substantial form: in metaphysics, that mode of existence which constitutes a thing what it is, and without which it could not exist (webster. in other words, something can have "form" without being a "neter" emptiness is synonymous with "void "empty, vacant; not occupied with any visible matter; as a void space or place (webster. form alone is emptiness and emptiness alone is form. there can be no form and no emptiness without set and harwer. this is a restatement of the principle that set cannot exist independently of harwer. set needs harwer to define itself in the same way, and for the same reasons, we find it virtually impossi

eeds harwer to define itself in the same way, and for the same reasons, we find it virtually impossible to define "up" without "down" we know set as the form of separate intelligence and order, and we call set the prince of darkness. we have not been able to define these attributes without harwer as the emptiness of ignorance, chaos, and the prince of light. if set has form, harwer must be empty, void. this is how we look at these entities, but to one whose existence is emptiness the polarities would be reversed, and this is why white-light religions are so popular. to them, their religion has form. xem enters the picture here. in december xiii, magus barrett wrote that khem, the name for egypt, is a corruption of "xem" and that the original meaning of "xem" had been lost. when one realize

hat a temporal division in the aeon is being marked. this view is reinforced by the subsequent passage in the book of astaroth in which the "night of the aeon" is spoken of. gwhen my time on earth drew to a close, i retired to the realm we had created and held dominion over one quarter of that luminescent sphere. h compare with the following passage from the diabolicon: finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be known until the end of time.(3) also of interest is this passage from ips

s i made my descent upon this earth like unto those distant waters, now stand before you with my seal bearing the twin serpents of my life and wisdom and the sword that joins them. h compare this passage with: and before our sight satan lost shape and became again the essence of lucifer, and we beheld a brilliance that infused all of hell and sent great bolts of prismic light into the surrounding void. and the brilliance said, i am lucifer revealed, who am the eternal flame. i go now to earth, for no longer shall man be confounded in godly ignorance. and then the brilliance became as a flash of fire in the vastness of space, and we knew that satan had departed from hell.(15) taken directly, this pictures a movement within the aeon which is in the process of remanifestation. gin the name of

ranting the existence of such a joint subconscious, and granting it harwer's powers, would explain a lot of phenomena throughout history, as well as the truth, inconsistency, and irrationality displayed by harwer during his aeon. harwer i was when i was once part of the cosmos and could achieve identity only by becoming what the cosmic order was not. by harwer i cancelled the imbalance, leaving a void in which true creation could take form as set.9 set, by manipulating the universe (before creating harwer, had begun to become part of that universe. he was no longer a being of and unto himself. set created harwer, gifted man, able to reverse set's changes/manipulations, to assume set's unwanted burden, so that set could regain/attain identity "by harwer i cancelled the imbalance" what imbal

s statement "i am the ageless intelligence of the universe" indicates that man/harwer can and needs to age, grow, xeper. we need to develop the full power of the gift of set. perhaps we need to free ourselves of our strange and fitful heritage/personality. or perhaps we need to discover how to use this heritage to maintain and/or increase our independence, and therefore set's. set returned to his void, and his identity, in the year x, having prepared men to communicate more directly with set's independent being. crowley's communications with harwer were man talking to self in unbalanced monologue. dialogue is again possible now in the aeon of set. to do this [to help the elect avoid the coming annihilation] i must give further of my own essence to my elect, and, should they fail, the majes

SABBATIC KABALA OF THE CROOKED PATH

so it s clear that the aats function as the mounting points of corporeal form. the formulae can be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this essay is solely a reflection of personal quality upon the matters set forth in this ex

ult agency of change. cell 0 being the aat of the 1st and 12th letter of the sacred alphabet this aat is the first cell of power associated with the letters a and l (ayin and lamed. this cell inhabits the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiva are evoked as openers of the crossroad gates. in the patakis (mythical legends) of eshu and also his nigerian counterpart eleggua there are many stories telling about this deities oppressive na

sive nature and his function as the taskmaster of the gods, his own assignment of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities. in addition he is a playful vortex of sorcery and children is sacred to him. often easily offended and just as often easy to give rewards. it is interesting to take notice by the use of the void or jagrata in relation to the atu 0 and atu 11 of the tarot-deck, the fool and adjustment. both aspiring to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrumen

g to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters

orces of the 1st and 12th letter in beth and mem, combining the positive and negative or the point and its adversary into one is significant due to its aptness of being a powerful house for adepts to start the process of transformation. as already stated, this house is first of all the arcana of the self-slayed one. a house of transformation and courage, in addition to be the natural birth of the void. cell 2 being the aat of the 3de and 14th letter of the sacred alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. this

prior to the deeper and transcendent mysteries of the stellar wisdom. in other words- this is a house of congress. one important revelations in this cell are "duality is the omnipresent singularity" and "transvoke- outside- beyond- within" in other words this is the marriage or sacrificial sexual union of zoa and azoa. the crossroad of all things molding into the one in the centre of the abysmal void of all-beginnings. this is also the meeting-ground of the opposition in which there are a reification (p. 169-70) this thought is demonstrated in the ritual procedure called "going forth of the virgin. the adept enters a sphere where he is in solitude. he/she is the virgin going forth into manifestation. the adept is seeking union with self. the mature parts devour the virginal sections and a

SALMANRUSHDIE THESATANICVERSES

ns, and the thin air was full of bodies, descending from the everest of the catastrophe to the milky paleness of the sea. who am i? who else is there? the aircraft cracked in half, a seed-pod giving up its spores, an egg yielding its mystery. two actors, prancing gibreel and buttony, pursed mr. saladin chamcha, fell like titbits of tobacco from a broken old cigar. above, behind, below them in the void there hung reclining seats, stereophonic headsets, drinks trolleys, motion discomfort receptacles, disembarkation cards, duty-free video games, braided caps, paper cups, blankets, oxygen masks. also- for there had been more than a few migrants aboard, yes, quite a quantity of wives who had been grilled by reasonable, doing-their-job officials about the length of and distinguishing moles upon

erfeit zone, rotten borough, altered state. maybe, he considered briefly: hell? no, no, he reassured himself as unconsciousness threatened, that can't be it, not yet, you aren't dead yet; but dying. well then: a transit lounge. he began to shiver; the vibration grew so intense that it occurred to him that he might break up under the stress, like a, like a, plane. then nothing existed. he was in a void, and if he were to survive he would have to construct everything from scratch, would have to invent the ground beneath his feet before he could take a step, only there was no need now to worry about such matters, because here in front of him was the inevitable: the tall, bony figure of death, in a wide-brimmed straw hat, with a dark cloak flapping in the breeze. death, leaning on a silverhead

ain had taught her "okay" she said, exhaling "i'll buy it. just don't tell my mother, all right" the universe was a place of wonders, and only habituation, the anaesthesia of the everyday, dulled our sight. she had read, a couple of days back, that as part of their natural processes of combustion, the stars in the skies crushed carbon into diamonds. the idea of the stars raining diamonds into the void: that sounded like a miracle, too. if that could happen, so could this. babies fell out of zillionthfloor windows and bounced. there was a scene about that in fran ois truffaut's movie _l"argent du poche. she focused her thoughts "sometimes" she decided to say "wonderful things happen to me, too" she told him then what she had never told any living being: about the visions on everest, the ang

came back strongly "did you, for example, ask their daddyji's permission before you threw his kiddies off the roof" she vanished in fury and yellow smoke, with an explosion that made him stagger and knocked the hat off his head (it lay upturned on the pavement at his feet. she unleashed, too, an olfactory effect of such nauseous potency as to make thim gag and retch. emptily: for he was perfectly void of all fcocdstuffs and liquids, having partaken of no nourishment for many days. ah, immortality, he thought: ah, noble release from the tyranny of the body. he noticed that there were two individuals watching him curiously, one a violent-looking youth in studs and- leather, with a rainbow mohican haircut and a streak of face-paint lightning zig-zagging down his nose, the other a kindly middl

SATANGEL

e practitioner s own blood, sexual fluids, and the usual candles and incense have become acceptable. a circle is cast, calling at the four quarters. this is achieved through the vibration of various magical names and words of power. these should be vibrated with the full capacity of the lungs, and also with the totality of the mind. there is a progressive self identification as the dweller in the void place of spirit, akephelos, who may be identified as a face of chaos and the abyss, the demiurge of the gnostics, both and neither holy or infernal. the way being opened, and the sorcerer being thus empowered, it may be directed in any of a thousand different ways. servitors may be given form, planetary telesmata charged, or further acts of evocation and spirit binding may be performed. thoug

hele-ber-set a bel-atha abeu ebeu phi-theta-soe ib thiao hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! south: fire thee i invoke the terrible and invisible god who dwelleth in the void place of spirit ar vo vg o vgo vru-abrao sotou mudorio phalarthao ooo aepe the bornless one hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! west: water hear me ru vabra- iao mri

SATANIC BIBLE

e thing emotionally is an entirely different matter. the one need that psychiatry cannot fill is man's inherent need for emotionalizing through dogma. man needs ceremony and ritual, fantasy and enchantment. psychiatry, despite all the good it has done, has robbed man of wonder and fantasy which religion, in the past, has provided. satanism, realizing the current needs of man, fills the large grey void between religion and psychiatry. the satanic philosophy combines the fundamentals of psychology and good, honest emotionalizing, or dogma. it provides man with his much needed fantasy. there is nothing wrong with dogma, providing it is not based on ideas and actions which go completely against human nature. the quickest way of traveling between two points is in a straight line. if all the gui

and as such will move the body of the flesh of my summoning. i have gathered forth my symbols and prepare my garnishings of the is to be, and the image of my creation lurketh as a seething basilisk awaiting his release. the vision shall become as reality and through the nourishment that my sacrifice giveth, the angles of the first dimension shall become the substance of the third. go out into the void of night (light of day) and pierce that mind that respondeth with thoughts which leadeth to paths of lewd abandon (male) my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapours be spread within that reeling brain benumbing it to helplessness according to my will! in the name of the grea

o rideth out upon the hot winds of hell, who dwelleth in the devil's fane; move and appear! present yourselves to him (her) who sustaineth the rottenness of the mind that moves the gibbering mouth that mocks the just and strong; rend that gaggling tongue and close his (her) throat, oh kali! pierce his (her) lungs with the stings of scorpions, oh sekhmet! plunge his (her) substance into the dismal void, oh mighty dagon! i thrust aloft the bifid barb of hell and on its tines resplendently impaled my sacrifice through vengeance rests! shemhamforash! hail satan! invocation employed towards the conjuration of compassion with the anger of anguish and the wrath of the stifled, i pour forth my voices, wrapped in rolling thunder, that you may hear! oh great lurkers in the darkness, oh guardians of

SATANIC RITUALS

tes the concepts of satanism to a noble and rational degree. this ritual is a psychodrama in the truest sense. its prime purpose is to reduce or negate stigma acquired through past indoctrination. it is also a vehicle for retaliation against unjust acts perpetrated in the name of christianity. perhaps the most potent sentence in the entire mass follows the desecration of the host "vanish into the void of thy empty heaven, for thou wert never, nor shall thou ever be" the possibility that christ was a total invention has occurred to investigators with increasing frequency. many once existing social ramifications might have made this feasible. perhaps the recent last ditch "christ, the man" stand is an attempt to sustain a dying myth through use of a single reinforcing element- one with which

e vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dans le n ant du del vide, car tu n'as jamais exist, et tu n'ezisteras jamais. vanish into nothingness, thou fool of fools, thou vile and abhorred pretender to the majesty of satan! vanish into the void of thy empty heaven, for thou wert never, not shalt thou ever be [the celebrant then raises the wafer and dashes it to the floor, where it is trampled by himself and the deacon and subdeacon, while the gong is struck continually. the celebrant then takes the chalice into his hands, faces the altar, and before drinking recites the following] celebrant: calicem voluptatis carnis accipiam, et no

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

and great are we who rule, and small are ye who suffer. der tag des kreuzes und des dreiecks ist geschaffen. ein grosses rad mit winkeln in unerkannten ausmassen, gerettet f r die kinder der set, f llt die leere und wird zur sonne am firmament der verachtung! the day of the cross and the trinity is done. a great wheel with angles in dimensions unrecognized, save for the children of set, fills the void and becomes as the sun in the firmament of wrath! proclamation celebrant: siehst du im osten das morgenrot! see the red sunrise in the east! wir wollen die macht! we desire power! all: wir werden die macht haben! we shall have power! celebrant: wir wollen das reichtum! we desire wealth! all: wir werden das reichtum haben! we shall have wealth! celebrant: wir wollen das wissen! we desire wisdo

blackish-blue glare. the celebrant is not present at the beginning of the ceremony. all participants light the bonfire and assemble in a jagged circle about it their eyes are directed toward the blaze for the duration of the ceremony] principal participants: my brothers and sisters of the ancient blood, we are gathered to pronounce the call to cthulhu. i cry again the word of the abyss-that great void of the dark waters and shrieking winds where we lived in ages past. hear the deathless ones, and say with me the call to the eternal serpent who sleeps that we may live. all: ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn. principal participant: i'a k'nark cthulhu kyr'w qu'ra cylth drehm'n el-ak. u'gnyal kraayn (hail, great cthulhu, who art known to all races of the deep ones who walk upo

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

nity (even the christians' bible testifies against that. satanism is no longer a hook upon which the unenlightened can hang their guilt complexes. two thousand years of being the "scapegoat" has inevitably left us on the defensive. in any statements for public consumption, we have expanded too much time and energy in explaining what we are not, and this preponderance of the negative has created a void rather than a valid exegesis. now we are once again being accused of sacrificing babies and indulging in illegal sexual acts. people assume that we gain some advantage by so doing, though no-one has ever detailed how such acts could increase knowledge, and knowledge is what satanists are seeking. orthodoxy substitutes faith for knowledge. no-one can form an objective judgment without experien

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

to make their lives easier after death. early gods included ptah; anubis, the protector of the tomb; and nit, the goddess of war. different cities in the united nation of egypt held different creation myths, each centered on its own local creator god. heliopolis, for instance, was a center near present-day cairo where atum was worshipped. here, it was thought that atum created himself out of the void, and then either spit or sneezed out shu, the god of air, and tefnut, the goddess of moisture. these two in turn gave birth to geb, the earth god, and nut, the sky goddess. from them came two pairs of siblings: osiris and isis, and set and nephtys. eventually ra, the sun god, took the place of atum in the pantheon; later pharaohs, for instance, called themselves sons of ra. ancient egypt and

mple, zen buddhism had a strong influence on many art forms. simplicity and purity are traditionally part of zen teachings, as is the calmness that comes with meditation. zen painters were free to focus on subjects other than the bodhisattvas that dominated mahayana art. the zen art of portraiture was one of the earliest to depict humans in a realistic manner. the zen doctrine of emptiness or the void influenced nonreligious japanese painters to leave parts of the canvas or paper empty. the viewer mentally fills in what the artist leaves out. in addition, zen art influenced the painting style of sumi-e. in this simple style, black ink and a brush are used to produce many shades of gray. such pictures may be only a swirl of lines to suggest a scene from nature. this depiction of nature by j

seeds, or building blocks, could be divided into smaller parts, or combined to form larger items. anaxagoras claimed that this ability of matter to be divided or combined together accounted for the vast variety of forms in the universe. anaxagoras s creation of the cosmos anaxagoras held that these seeds were eternal and have always been in existence. for anaxagoras, there was no such thing as a void or empty space. at the beginning of the cosmos (universe, such seeds were initially in one huge mass without shape or form. through nous, or organizing principle, this mass was set in rotary motion. this motion caused the mass to separate out into smaller elements. world religions: biographies 27 anaxagoras anaxagors believed the creation of the world was due to this separating of the seeds a

later said, as quoted on the manas: web site of the university of california los angeles: my eyes were wide open, and i saw that everything in the room, including the walls themselves, was whirling rapidly around and receding, and at the same time, it seemed to me that my [awareness] of self, together with the entire , was about to vanish into a vast, all-devouring . this destruction of my of self seemed to me to be the same thing as . i felt that was right before me, very close. narendra s words express the essence of the branch of philosophy taught by ramakrishna, called advaita vedanta. as advaita means not two, this of philosophy rejected existential dualism, or the separation of the self from the . the s