Michael Wynn's Occult Reference Library
WATER,WATERS

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de the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moisture. my duties are to see that the robes, collars and insignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol

our station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my ins

of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and membe

dates are allowed into the hall, but just upon entrance they are barred by the kerux. the stolistes and dadouchos stand behind the kerux in a triangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be o

the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the kerux bars the way in the south) kerux "unpurified and unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the

0 0 INITIATION CEREMONY

red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the

he censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insignia of the officers are ready before the opening; i attend the cup of lust roll water and i assist in the purification and consecration by water, all the hall, of the members, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order

ymbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and

? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspi

ks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless tho

1 10 INITIATION CEREMONY

hant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of

. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towar

ances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-a

round. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on foreh

e universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the ne

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d then a rebellious spirit in men, which breaks out in promethean defiance and threats, or even takes a violent practical turn (see suppl. herodotus 4, 94 says of the thracians: ovtoc oi avroi pj]ikere koi darpatrrjv to^ 6ovt; avco trpot tov ovpavov, wrreixevat tod dem. if the god denied the assistance prayed for, his statue was flung into the river by the people, immersed in water, or beaten. in the carolingian romances we repeatedly come upon the incident of charles threatening the deity, that if he deny his aid, he will throw down his altars, and make the churches with all their priests to cease from the land of the franks; e.g. ferabr. 1211, 1428 &c. so dame breide too threatens to uncover the altar and break the holy relics; orendel 2395; and marsilies actually, a

ga cap. 16 informs us];ar var oc drepinn (killed) allskonar small, ok sva hross. small firj\a) denotes principally sheep, also more generally the small beasts of the flock as opposed to oxen and horses, and as' alls. konar (omnis generis' is here added, it seems to include goats. the sacrifice of he-goats (hircos) is spoken of in the above-quoted epist. bonif. 82. in the swedish superstition, the water-sprite, before it wiu teach any one to play the harp, requires the sacrifice of a llach lamb; svenska folkv. 2, 128. gregory the great speaks once of she-goats being sacrificed; he says the langobards offer to the devil, i.e.,io one of their gods, caput caprae, hoc ei, per circuitum currentes, carmine nefando dedicantes; dial. 3, 28. this head of a she-goat (or he-goat) was reared aloft, and

of sacrifice was probably of a spotless white; and in later lawrecords snoiv-whitc pigs are pronounced inviolable* the votiaks sacrificed a red stallion, the tcheremisses a tohite. when under the old german law dun or pied cattle were often required in payment of fines and tithes, this might have some connexion with sacrifices; for witchcraft also, animals of a particular hue were requisite. the water-sprite demanded a hlack lamb, and the huldres have a hack lamb and hlack cat offered up to them (asb. 1. 159. saxo gram. p. 16 says; rem divinam facere fnrvis hostiis; does that mean hlack beasts? we may suppose that cattle were 1 or will any one trace this incident in the reynard to the words of the vnlgate in matt. 22, 4: tauri mei et altilia occisa sunt, venite ad nuptias; which merely de

ste i.e. garland) hangs' and then they dance round the tree on the hill top- both tree and garland are renewed every year^ isiot far from the meisner mountain in hesse stands a high precipice with a cavern opening under it, which goes by the name of the hollow stone. into this cavern every easter monday the youths and maidens of the neighbouring villages carry nosegays, and then draw some cooling water. no one will venture down, unless he has flowers with him^ the lands in some hessian townships have to pay a hunch of mayflov)ers (lilies of the valley) every year for rent* in all these examples, which can easily be multiplied, a heathen 1 bragnr vi. 1, 126. 2 otmars volkssagen, pp. 128-9. what is told of tlie origin of the custom seems to be fiction^ wigands archiv 6, 317* wigands archiv 6

i(5]?iof's fault a baked baldr falls into the fire, the fat blazes up, and the house is burnt down. according to voetius de superstit. 3, 122 on the day of paul's conversion they placed a figure of straw before the hearth on which they were baking, and if it brought a fine bright day, they anointed it with butter; otherwise they kicked it from the hearth, smeared it with dirt, and threw it in the water. much therefore that is not easy to explain in popular offerings and rites, as the colour of animals (p. 54, leading the boar round (p. 51, flowers (p. 58, minne-drinking (p. 59, even the shape of cakes, is a reminiscence of the sacrifices of heathenism (see suppl^ eneii-^av ra 2f/3n(tta) 8s)pov rov upmrarov trap' avroi^ xe^rjra, tlie most sacred cauldron tney had, strabo vii. 2- baking in t

3 8 INITIATION CEREMONY

men, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open thi

arded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all present have attained the grade. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of water. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet mercury. hiero: honoured hegemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to

what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our

proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spir

dore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade

4 7 INITIATION CEREMONY

materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a c

is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: t

concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature

re, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled bac

side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actua

ticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a boo

ve large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom since the sixth century bc. some insist the manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summ

d like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, on

ed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. un

ABRAMELIN1

having actually foretold future things especially in small and secret assemblies, and chiefly by means of a little boy whom he took aside with him into a separate room, in order to fit him for divining. with regard to the manner in which he employed this child-clairvoyant, the documents of the trial give the following information: this child had to kneel before a small table, on which a vessel of water and some lighted candles were placed. he then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to god for a successful issue of the experiment. the child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. a

hall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated and sanctified in order. but you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil

t will appear and inform thee of all things necessary to be known. we must observe also, that in the circle there ought to be four holy candles burning at the four parts of the world, which ought not to want light for the space of a week "and the manner of fasting is this: to abstain from all things having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun. let the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in t

rue secrets of magic, and he but buildeth upon a foundation of sand, and his building can in no way last. the rabbin moses persuaded me to be wise, while he himself, with words which neither he himself nor any other person understood, and with extravagant symbols made bells to sound, and while with execrable conjurations he made appear in glasses him who had committed a theft, and while he made a water causing an old man to appear young (and that only for the space of two hours and no longer. all the which things he indeed taught me, but the whole was but vanity, low curiosity, and a pure deception of the demon, leading to no useful end imaginable, and tending to the loss of the soul. and when i had the veritable knowledge of the sacred magic, i both forgot them, and banished them from min

ABRAMELIN2

ess, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because infallibly unto you shall be opened the gate of the true wisdom which god gave unto noah and unto his descendants japhe

wisdom. and this is all that we should do and observe during these two moons. of abramelin the mage 57 the eighth chapter. concerning the two second moons. he two first moons being finished; the two second moons follow, during the which ye shall make your prayer, morning and evening at the hour accustomed; but before entering into the oratory ye shall wash your hands and face thoroughly with pure water. and you shall prolong your prayer with the greatest possible affection, devotion and submission; humbly entreating the lord god that he would deign to command his holy angels to lead you in the true way, and wisdom, and knowledge, by studying the which assiduously in the sacred writings there will arise more and more (wisdom) in your heart. the use of the rights of marriage is permitted, bu

diton: apparently from the latin, nuditas= nakedness, derived in its turn from nudatus. melna: perhaps from hebrew, ln, to abide or rest. melhaer: perhaps from hebrew, ml, to cut off, or divide, and chr, whiteness, purity. ruach: from hebrew, rvch= spirit. apolhun: from greek, apolluon, apollyon= the destroyer. schabuach: from arabic= to calm or assuage. mermo: from coptic, mer, across, and moou, water, across water. melamud: from hebrew, mlmd= stimulus to exertion. poter: from greek, poter= a drinking cup, or vase. sched: from hebrew, shdd, the hebrew name for a devastating demon. but the hebrew root shd implies the same idea as the english words to shed; and signifies a female breast. ekdulon: probably from greek, ekduo= to despoil. mantiens: from latin, mantiens, and greek, manteia, pro

omantic or magical operations from taking effect, except those of the qabalab, or of this sacred magic) chapter xi (to cause all kinds of books to be brought to one, and whether lost or stolen) chapter xvi (to find and take possession of all kinds of treasures, provided that they be not at all magically guarded) chapter xviii (to heal divers maladies) chapter xxv (to walk upon, and operate under, water) chapter xxviii (to have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence) the following (symbols) be manifested in part by the angels and in part by the evil spirits, which is why we must not avail ourselves hereof without the permission of the holy angel. they are those of: chapter ii (to obtain information concerning, and to be enligh

ABRAMELIN3

isting serpent. this square should probably be numbered b. no. e is an acrostic of c f squares. satan from hebrew shtn= an adversary. adama from hebrew admh= reddish earth. the sacred magick 133 the fourth chapter. or divers visions (i) for mirrors of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by mea

m a square of c f squares. kobha= perhaps hebrew kbh= to extinguish. of abramelin the mage 140 the sixth chapter. o cause mines to be pointed out, and to help forward all kinds of work connected therewith( b) to prevent caves from falling in( c) to shew a gold mine( d) to cause work to be done in mines( e) to make work done in inaccessible places( f) to make them tunnel mountains( g) to cause all water to be withdrawn from the mines( h) to make the spirits bring timber( i) to make them found and purge metals and separate gold and silver. t e l a a h e l a a h a a l e t a a l a (1) a l c a b r u s i l c a b r u s i s u r b a c l a s u r b a c l (2) c a d s a r a d s a r a s d a c a s d a (3) p e l a g i m e r e n o s i l e r e m o g a n e m a l a g o m a r e l i s o l e i e m i g a l e p (4

ifies flowing sores or ulcers. no. e is a square of d g squares. rechem means closely seizing. no. f is a square of c f squares. rokea signifies general evil. no. g is a square of c f squares. betem "the internal parts. no. h is a square of d g squares- bebher= in purifying or cleansing. no. i is a square of c f squares- eleos, the greek word hals= the sea from its saltness. elos means calm still water. no. j is a square of e j squares. kadaicat means vertigo, turning of the head. no. b a is a square of e j squares. rogamos from latin rogamus, we pray. no. b b is a square of c f squares. situr means secret. no. b c is a square of d g squares. happir means to shatter or break. of abramelin the mage 174 the nineteenth chapter. or every description of affection and love( b) to be beloved by o

c f squares. carac means to involve or wrap up, also garments, etc. no. e is a gnomon of b d squares taken from a square of c f squares. talah means a young lamb, or kid, according to whether its root terminates with aleph or he (5) c a r a c a r i o a r i r i r a o i r a c a r a c (6) m o r e h o r e h o s o r i of abramelin the mage 190 the twenty-fifth chapter. o walk upon, and operate under, water( b) to swim for c e hours without becoming wearied( c) to remain under water for c hours( d) to rest upon the water for c e hours. notes to chapter xxv (a) the symbols of this chapter are manifested only by the angel, or by the guardian angel (b) abraham does not state to what prince this operation is submitted (c) the familiar spirits cannot well execute the operations of this chapter (d) n

ns( i) bridges and rivers( j) woods and various kinds of trees( b a) cranes( b b) giants( b c) peacocks( b d) gardens( b e) wild boars( b f) unicorns( b g) beautiful country( b h) a fruit garden (or orchard( b i) a garden with all kinds of flowers( b j) to cause snow to appear( c a) different kinds of wild animals( c b) towns and castles( c c) various flowers( c d) fountains and clear springs (of water( c e) lions( c f) singing birds( c g) horses( c h) eagles( c i) buffaloes( c j) dragons( d a) hawks and falcons( d b) foxes( d c) hares( d d) dogs( d e) gryphons( d f) stags. the sacred magick 195 (1) s e l a c e l a c r i n e (2) h e s e b e q a l s e b g (3) a o d o n i a o d o n i a q q l qo q (4) a t s a r a h t o a l i s a s a d o r i r a l o t o l a r i r o d a s a s i l a o t h a r a

ADDTLS

ys in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d b

the usual bsymbol, the planet l is used in the enochian system, because, to quote s.r.m.d. though one of the seven lords who wander (planets) l is yet here classed with those who abide because he is the heaviest of the seven and thus formeth a link between the wanderers and abiders. the following diagram shows how any lesser angle may be worked out using the above rules: diagram k: earth angle of water tablet one final set of attributions concerns the tablet of union, which is referred to m. it is employed, as before shown, in binding together the tablets, and in building up angelic names. its attributions are to the four aces of the elements and to the court cards. the aces represent the root force, and the essential spiritual noumenon of the element. the court cards are the vice-gerents

ADEPTUS MINOR INITIATION

nds dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

n; it is not the nature, or the 'true will' of hydrogen to seek to unite with a molecule of its own kind. add hydrogen to hydrogen: nothing happens to its quality: it is only its quantity that changes. it rather seeks to enlarge its experience of its possibilities by union with atoms of opposite character, such as oxygen; with this it combines (with an explosion of light, heat, and sound) to form water. the result is entirely different from either of the component elements, and has another kind of 'true will' such as to unite (with similar disengagement of light and heat) with potassium, while the resulting 'caustic potash' has in its turn a totally new series of qualities, with still another 'true will' of its own; that is, to unite explosively with acids. and so on (11) it may seem to so

eed overcame them. the advice had to be made a universal rule, and supported with the authority of a religious sanction. they had not the brains to believe in trichinosis; but they were afraid of jehovah and jehannum. just so, under the grouping of yama we learn that the aspiring yogi must become 'fixed in the non-receiving of gifts' which means that if anyone offers you a cigarette or a drink of water, you must reject his insidious advances in the most victorian manner. it is such nonsense as this which brings the science of yoga into contempt. but it isn't nonsense if you consider the class of people for whom the injunction was promulgated; for, as we will be shown later, preliminary to the concentration of the mind is the control of the mind, which means the calm of the mind, and the hi

stial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally as the virtue which enables on to contend with, and to conquer, the physical difficulties of the work. the practical point is this 'the little more and how much it is, the little less and what worlds away' no matter how long you keep water at 99 degrees centigrade under normal barometric pressure, it will not boil. i shall probably be accused of advertising some kind of motor spirit in talking about the little extra something that the others haven't got, but i assure you that i am not being paid for it. let us take the example of pranayama, a subject with which i hope to deal in a subsequent lucubration. let us suppose that yo

d it has nothing whatever to do, as i said before, with what we are trying to talk about. 9. the various postures recommended by the teachers of yoga depend for the most part upon the hindu anatomy for their value, and upon mystic theories concerning the therapeutic and thaumaturgic properties ascribed to various parts of the body. if, for instance, you can conquer the nerve udana, you can wlk on water. but who the devil wants to talk on water? swimming is much better fun (i bar sharks, sting-rays, cuttle-fish, electric eels and picanhas. also trippers, bathing belles and mr. lansbury) alternatively, freeze the water and dance on it! a great deal of hindu endeavour seems to consist in discovering the most difficult possible way to attain the most undesirable end. 10. when you start tying y

hen we take the deeper interpretation. tetragrammaton is so called from the four letters in the word: yod, he, vau, and he. this is compared with the relations of a family- yod, the father, he, the mother; vau, the son; and the final he, the daughter (in writing she is sometimes distinguished from her mother by inserting a small point in the letter) this is also a reference to the elements, fire, water, air, earth. i may go further, and say that all possible existing things are to be classed as related to one or more of these elements for convenience in certain operations. but these four letters, though in one sense they represent the eternal framework, are not, so to speak, original. for instance, when we place tetragrammaton on the tree of life, the ten sephiroth or numbers, we do not in

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

han a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasion. here, too, sat henry clay, who lived and died to give his name to a cigar. outside this house no man remembers much more of him than that; but here, authentic and, as i imagine, indignant, his ghost stalks grimly. here, too are marble basins hollowed--and hallowed--by the drippings of the water which creates by baptism the new spirit of absinthe. i am only sipping the second glass of that "fascinating, but subtle poison, whose ravages eat men's heart and brain" that i have ever tasted in my life; and as i am not an american anxious for quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besi

eois are only divided by a point of view-"a hair divided the false and true" i am watching the opalescence of my absinthe, and it leads me to ponder upon a certain very curious mystery, persistent in legend. we may call it the mystery of the rainbow. originally in the fantastic but significant legend of the hebrews, the rainbow is mentioned as the sign of salvation. the world has been purified by water, and was ready for the revelation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further

ALEISTER CROWLEY ACROSS THE GULF

began to lick his paws. thus he forgot about me; and i, growing bolder, ran out upon him. he opened his mouth; but before he could rise, i thrust the sword down it. he tossed his head; and i, clinging to the swordhilt, was thrown into the air, and fell heavily upon my shoulder. my head too struck the ground; and i lay stunned. when i came to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest, took page 6 gulf.txt the blade of the sword (for it was snapt) and cut off the secret parts of the bear and took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as

t- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared in this; that while all day i slept and languished and played idly, at night while they supposed i slept, i slept not. but i rose and gave myself to the most violent exercises. first, i would go into my bathing-pool and hold my breath beneath the water while i invoked the goddess auramoth one hundred times. next, i would walk on my hands around the room; i even succeeded in hopping on one hand. next, i would climb each of the twenty-four smooth pillars. next, i would practise the seventy-two athletic postures. also in many other ways i would strive to make my strength exceeding great; and all this i kept most secret from my guardians. at l

e goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not

n the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and t

y on one side, as if to force me to one path. but i was wise enough to keep my shadow steadily behind me: and they, seeing this, were all the more enraged: i therefore the more obstinate in my course. then they changed their tactics; and made as if to keep me in the course i had chosen; and seeing this, i was confirmed therein. truly with the gods i went! for in a little while i came to a pool of water and a tall palm standing by. i plunder in that cool wave; my strength came back, albeit slowly; yet with one wave of my hand in the due gesture the fiends all vanished; and in an hour i was sufficiently restored to call forth my friends from the pool- the little fishes my playmates- and the nymph of the pool came forth and bowed herself before me and cooked me the fishes with that fire that

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

r door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly calls a "water elemental. there is also azazoth, the blind idiot god of chaos, yog sothot, azathoth's partner in chaos, shub niggurath, the "goat with a thousand young, and others. they appear at various times throughout the stories of the cthulhu mythos in frightening forms, which test the strength and resourcefulness of the protagonists in their attempts to put the hellish things back to whence they came

sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth kia 30 (bis) spirit zi notes on pronunciation we cannot be absolutely how sumerian and akkadian were spoken; but many useful

t must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpent, but to keep within thine own heart, always silent upon these things. peace be to thee! henceforth, from that fateful night in the

he black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage amon

is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet water. on the last three days, thou must invoke, in addition to thy god and goddess, the three great elder ones, anu, enlil, enki, by their proper invocations. and the number of anu is sixty, the perfect number, for he is father of the heavens. and the number of enlil is fifty, and he is the father of the wind. and the number of enki is forty a most excellent number, and he is our father, of all w

ALEISTER CROWLEY BOOK OF LIES

n are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of th

ils in the wind of the mind arises the turbulence called i. it breaks; down shower the barren thoughts. all life is choked. this desert is the abyss wherein the universe. the stars are but thistles in that waste. yet this desert is but one spot accursed in a world of bliss. now and again travellers cross the desert; they come from the great sea, and to the great sea they go. as they go they spill water; one day they will irrigate the desert, till it flower. see! five footprints of a camel! v.v.v.v.v [94] commentary( mu-beta) book of lies get any book for free on: www.abika.com 91 this number 42 is the great number of the curse. see liber 418, liber 500, and the essay on the qabalah in the temple of solomon the king. this number is said to be all hotch-potch and accursed. the chapter should

lambda-eta nu-gamma the dowser once round the meadow. brother, does the hazel twig dip? twice round the orchard. brother, does the hazel twig dip? thrice round the paddock, highly, lowly, wily, holy, dip, dip, dip! then neighed the horse in the paddock-and lo! its wings. for whoso findeth the spring beneath the earth maketh the treaders-of-earth to course the heavens. this spring is threefold; of water, but also of steel, and of the seasons. also this paddock is the toad that hath the jewel between his eyes-aum mani padmen hum (keep us from evil) book of lies get any book for free on: www.abika.com 112 [116] commentary( nu-gamma) a dowser is one who practises divination, usually with the object of finding water or minerals, by means of the vibrations of a hazel twig. the meadow represents

the meadow represents the flower of life; the orchard its fruit. the paddock, being reserved for animals, represents life itself. that is to say, the secret spring of life is found in the place of life, with the result that the horse, who represents ordinary animal life, becomes the divine horse pegasus. in paragraph 6 we see this spring identified with the phallus, for it is not only a source of water, but highly elastic, while the reference to the seasons alludes to the wellknown lines of the late lord tennyson "in the spring a livelier iris changes on the burnished dove, in the spring a young man's fancy lightly turns to thoughts of love -locksley hall. in paragraph 7 the place of life, the universe of animal souls, is identified with the toad, which "ugly and venomous, wears yet a prec

er is given in the number and the title, the former being intelligible to all nations who employ arabic figures, the latter only to experts in deciphering english puns. the chapter alludes to levi's drawing of the hexagram, and is a criticism of, or improvement upon, it. in the ordinary hexagram, the hexagram of nature, the red triangle is upwards, like fire, and the blue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force

ALEISTER CROWLEY BOOK OF THE LAW

! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is death for the dogs. ii,46: dost thou fail? art thou sorry? is fe

od enthroned in ra s seat, lightening the girders of the soul. iii,62: to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. iii,63: the fool readeth this book of the law, and its comment& he understandeth it not. iii,64: let him come through the first ordeal& it will be to him as silver. iii,65: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord

ALEISTER CROWLEY DUTY

our duty get any book for free on: www.abika.com 4& pride; but always in the love of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words f

ALEISTER CROWLEY LIBER 777

ercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lo

he spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the b

twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* offic

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

h hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned succ

ALEISTER CROWLEY LIBER CHANOKH

venience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of

linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. liber lxxxiv 7 the four great watch-towers and the black cross within general view7 the symbolic representation of the universe 8 the great watch-tower of the east, attributed to air. plate iv. liber lxxxiv 9 the great watch-tower of the west, attributed to water. plate v. the symbolic representation of the universe 10 the great watch-tower of the north, attributed to earth. plate vi. liber lxxxiv 11 the great watch-tower of the south, attributed to fire. plate vii. the symbolic representation of the universe 12 the black cross, or table of union. attributed to spirit. plate viii. liber lxxxiv 13 4. the calvary crosses. the name upon the cross read v

wer of the north, attributed to earth. plate vi. liber lxxxiv 11 the great watch-tower of the south, attributed to fire. plate vii. the symbolic representation of the universe 12 the black cross, or table of union. attributed to spirit. plate viii. liber lxxxiv 13 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.8 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9

verse 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides o

his case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

pporting the sky" frontal. heels together and slightly angled apart to the front, flat on floor. head down. arms angled up on either side of head about head 1.5 ft. from head to wrist and crooked as if supporting a ceiling just at head height with the finger tips. the palms face upward and the backs of the hands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the goddess auramoth" same body and foot position as #2, but head erect. arms are brought down over the chest so that the thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that

e his whole energies to some one particular object, by resolving to do nothing at variance therewith, and to make every act turn to the advantage of that object (18) he may attract to himself any force of the universe by making himself a fit receptacle for it, establishing a connection with it, and arranging conditions so that its nature compels it to flow toward him (illustration: if i want pure water to drink, i dig a well in a place where there is underground water; i prevent it from leaking away; and i arrange to take advantage of water's accordance with the laws of hydrostatics to fill it (19) man's sense of himself as separate from, and oppose to, the universe is a bar to his conducting its currents. it insulates him (illustration: a popular leader is most successful when he forgets

ulties all obtain here. this abyss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is chesed, referred to water. 4 is ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. the number five is balanced against it. the attributes of five are energy and justice. four and five are again combined and harmonized in the number six, whose nature is beauty and harmony, mortality and immortality. in the number

la of horus and harpocrates. the magician addresses the god with an active projection of his will, and then becomes passive while the god addresses the universe. in the fourth part he remains silent, listening, to the prayer which arises therefrom. the formula of this invocation of thoth may also be classed under tetragrammaton. the first part is fire, the eager prayer of the magician, the second water, in which the magician listens to, or catches the reflection of, the god. the third part is air, the marriage of fire and water; the god and the man have become one; while the fourth part corresponds to earth, the condensation or materialization of those three higher principles. with regard to the hebrew formulae, it is doubtful whether most magicians who use them have ever properly grasped

e divine force. such conjurations as those of the "goetia" leave one cold, although, notably in the second conjuration, there is a crude attempt to use that formula of commemoration of which we spoke in the preceding chapter. 21 chapter iii the formula of tetragrammaton<<yod, he, vau, he, the ineffable name (jehovah) of the hebrews. the four letters refer respectively to the four "elements, fire, water, air, earth, in the order named> this formula is of most universal aspect, as all things are necessarily comprehended in it; but its use in a magical ceremony is little understood. the climax of the formula is in one sense before even the formulation of the yod. for the yod is the most divine aspect of the force- the remaining letters are but a solidification of the same thing. it must be un

ALEISTER CROWLEY MAGICK WITHOUT TEARS

te his whole energies to some particular object, by resolving to do nothing at variance therewith, and to make every act turn to the advantage of that object) 18. he may attract to himself any force of the universe by making himself a fit receptacle for it, establishing a connection with it, 26 and arranging conditions so that its nature compels it to flow toward him (illustration: if i want pure water to drink, i dig a well in a place where there is underground water; i prevent it from leaking away; and i arrange to take advantage of water's accordance with the laws of hydrostatics to fill it) 19. man's sense of himself as separate from, and opposed to, the universe is a bar to his conducting its currents. it insulates him (illustration: a popular leader is most successful when he forgets

humanity for many centuries. indeed, the qabalah is a special language, and that is old enough; there is not much new material to fit into that structure. but why did they, in the first place, resort to this symbolic jargon" you put it very well; and when i think it over, i feel far from sure that the explanation which i am about to inflict upon you will satisfy you, or even whether it will hold water! in the last resort, i shall have to maintain that we are justified by experience, by the empirical success in communicating thought which has attended, and continues to attend, our endeavors. but to give a complete answer, i shall have to go back to the beginning, and restate the original problem; and i beg that you will not suppose that i am evading the question, or adopting the irish meth

large and loose, they doubled these lines, and obtained the four hsiang. they then took them three at a time, and got the eight kwa. these represent the development from the original oe s.b. cap "i" to the natural order of the elements. i shall call the male principle m, the female f. m.1- khien "heaven-father" f.1- khw n "earth-mother- m.2- loe the sun f.2- kh n the moon- m.3- k n fire f.3- tui water- magic without tears get any book for free on: www.abika.com 77 m.4- sun air f.4- k n earth- note how admirably they have preserved the idea of balance. m.1. and f.1. are perfection. m.2. and f.2. still keep balance in their lines. the four "elements" show imperfection; yet they are all balanced as against each other. note, too, how apt are the ideograms. m.3. shows the flames flickering on

of routine. this is where your banishings and invocations come to the rescue. of course, i am not here referring to the approach to sanctuaries which of necessity are closely guarded, but merely to the recognition of a new-comer to that part of the world in general. of course all these miracles are very naughty of you; they mean that your magical power has sprung a few small leaks; at least, the water is oozing between some planks not sealed as hermetically as they should be. but oh and this is naughtier still- it is a blessed, blessed comfort that they happen, that chance, coincidence and all the rest will simply not explain it all away, that your new vision of life is not a dream, but part and parcel of experience for evermore, a real as any other manifestation of reality through sense

life bears witness to some interruption of its flow, just as a ripple on an even stream tells of a rock submerged. the fiercer the torrent and the bigger the obstacle, the greater the disturbance to the surface- have i not seen them in the bralduh eight feet high? lethargic folk with no wild impulse of will may get through life in bovine apathy; we may well note that (in a sense) the rage of the water seems to our perturbed imagining actually to increase and multiply the obstructions; there is a critical point beyond which the ripples fight each other! that, in short, is a picture of you! you have mistaken the flurry of passing over some actual snag for a snag in itself! you put the blame on to your own quite rational attempts to overcome difficulties. the secret of the trick of getting p

ALEISTER CROWLEY MEDITATION

d to excite the mind. subsequent theologians have tried to improve upon the teachings of the masters, have given a sort of mystical importance to these virtues; they have insisted upon them for their own sake, and turned them into puritanism and formalism. thus "non-killing" which originally meant "do not excite yourself by stalking tigers" has been interpreted to mean that it is a crime to drink water that has not been strained, lest you should kill the animalcula. but this constant worry, this fear of killing anything by mischance is, on the whole, worse than a hand-to-hand conflict with a griesly bear. if the barking of a dog disturbs your meditation, it is simplest to shoot the dog, and think no more about it. a similar difficulty with wives has caused some masters to recommend celibac

the body comes into contact with every atom in the universe all at once" is the description bhikku ananda metteya gives of it. the root of the tongue gives the "ideal sound; and the pharynx the "ideal sight<tiger, the student acquires that strength. conquer "the nerve udana" and you can walk on the water "samana" and you begin to flash with light; the "elements" fire, air, earth, and water, and you can do whatever in natural life they prevent you from doing. for instance, by conquering earth, one could take a short cut to australia; or by conquering water, one can live at the bottom of the ganges. they say there is a holy man at benares who does this, coming up only once a year to comfort an

e, the dagger, and the chain, represent the three alchemical principles of sulphur, mercury, and salt. these are not the substances which we now call by these names; they represent "principles" whose operations chemists have found it more convenient to explain in other ways. but sulphur represents the energy of things, mercury their fluidity, salt their fixity. they are analogous to fire, air and water; but they mean rather more, for they represent something deeper and subtler, and yet more truly active. an almost exact analogy is given by the three gunas of the hindus; sattvas, rajas, and tamas. sattvas is mercury, equable, calm, clear; rajas is sulphur, active, excitable, even fierce; tamas is salt, thick, sluggish, heavy, dark<three gunas

of breathing- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself to do them despite any conditions that may exist. having conquered internal resistance one may conquer external resistance more easily. in a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water. when the will has thus ceased to be intermittent, it becomes necessary to consider its size. gravitation gives an acceleration of thirty-two feet per second on this planet, on the moon very much less. and a will, however single and however constant, may still be of no particular use, because the circumstances which oppose it may be altogether too strong, or because it is for some reason una

learn latin will stand us in good stead when we wish to do something quite different. at school our masters punished us; when we leave school, if we have not learned to punish ourselves, we have learned nothing. in fact the only danger is that we may value the achievement in itself. the boy who prides himself on his school knowledge is in danger of becoming a college professor. so the guru of the water-walking hindu only meant that it was now time to be dissatisfied with what he had done- and to employ his powers to some better end. and, incidentally, since the divine will is one, it will be found that 74 there is no capacity which is not necessarily subservient to the destiny of the man who possesses it. one may be unable to tell when a thread of a particular colour will be woven into the

ALEISTER CROWLEY SEPHER SEPHIROTH

branch blwl life myyx 69 a manger, stable; an enclosure swb) myrtle sdh nations; gentiles myywg transgression, error, sin +s 70 hush, be silent hsh wine nyy night lyl the secret (ps. 25:14; see 353) dws adam and eve hwxw md) honest; so, thus, just so, such, so much nk 71 thy terror kmy) nothing; an apparition, image; idol lyl) silence; silent ml) lead, the metal of saturn; a plummet-line, level, water-level kn) vision nwzx a dove, pigeon hnwy a dove hwny plentitude, fulness; to fill )lm 72 the number of triliteral names in the shem ha-mephorasch (72 3= 216; which, by the addition of -yh or -al, give 72 angels chesed: mercy, kindness dsx adonai, as transliterated in the lemegeton, etc (cf. 65) y)nwd) in, so, thus, then nkb in the secret dwsb and they are excellent, finished wlkyw hwhy in a

influence through the paths (cf. 77 )lzm salt xlm the name of a giant )z( palace of love (referred to chesed) hbh) lkyh before (in front of, over against xkn 79 jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (not

ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm

pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an

m the egyptian hadit; see 156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a

ALEISTER CROWLEY TAO TEH KING

mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been corrected by reference to the diagram crowley made on the blank page preceding the table of content in his copy of the legge yi king. see oto newsletter, v. i, no. 3, p. 15. the tao. the teh, the tao, source of the mother source of the father# heaven# ch'ien# had# water fire# li, this# tui water# is chen# usually is k'an sun# had chen# this is li# air# sun# earth# ken moon# k'an# earth# k'un# 1 chapter ii the energy- source of the self. 1. all men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. 2. so also existence and non-existence pose the one the other((i.e, the thought of either implies it

th personal aims that these come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of t

their nature. 2. to all seeming, they were fearful as men that cross a torrent in winter flood; they were hesitating like a man in apprehension of them that are about him; they were full of awe like a guest in a great house; they were ready to disappear like ice in thaw; they were unassuming like unworked wood; they were empty as a valley; and dull as the waters of a marsh. 3. who can clear muddy water? stillness will accomplish this. who can obtain rest? let motion continue equably, and it will itself be peace. 4. the adepts of the tao, conserving its way, seek not to be actively selfconscious. by their emptiness of self 17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be p

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((water-yoni) hunteth down the hardest((rock- lingam) the unsubstantial((the luminiferous ether) penetrateth where there is no opening. here is the virtue of inertia. 2. few are they who attain: whose speech is silence, whose work is inertia. 49 chapter xliv monitorial. 1. what shall it profit a man if he gain fame or wealth, and lose his life? 2. if a man cling to fame or wealth, he risketh what is

he way of man, who taketh away from him that hath not to give to him that hath already excess. 3. who can employ his own excess to the weal of all under heaven? only he that possesseth the tao. 4. so the wise man acteth without lust of result; achieveth and boasteth not; he willeth not to proclaim his greatness. 83 chapter lxxviii a creed. 1. nothing in the world is more elastic and yielding than water; yet it is preeminent to dissolve things rigid and resistant; there is nothing which can match it. 2. all men know that the soft overcometh the hard, and the weak conquereth the strong; but none are able to use this law in action. 3. a wise man hath said 'he that taketh on the burden of the state is a demigod worthy of sacrificial worship; and the true king of a people is he that undertaketh

ALEISTER CROWLEY THE BANNED LECTURE

business men to be fooled into killing the goose that laid the golden eggs. so the only motive available was fear, and in those ages where ignorance was fostered with infinite devotion, it was even easier to create a scare about bogies than our propaganda in the recent scrap found it. i was in venice just before the war, when halley s comet was around, and although the pope himself sprinkled holy water over the comet, and sent it his special benediction and told the people it would do no harm, in his most ex cathedra manner, the venetians gathered themselves in panic-stricken crowds in the square of st. mark and waited, howling, for the end of the world. it was accordingly easy enough to associate the pursuit of knowledge with the most abominable crimes, real or imaginary or both. for this

ALEISTER CROWLEY THE HEART OF THE MASTER

he highest; and the highest is all: be thou as artemis to pan! read thou in the "book of the law, and break through the veil of the virgin! iii. this is the harmony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in

ALEISTER CROWLEY THE I CHING

hexagram air of lingam- hsiao chu: shows small restraint. hence quick success. but clouds indeed, we ask rain's happiness. strayed- come thou back and follow thy own plan! by true attraction mete thy starry span! anger in wedlock or a car en panne! bloodshed and woe sincerity bids go. sincerity: here's help from all the clan. who wins too much may lose! repose, o man! 10 the li hexagram lingam of water- li: is the treading of the path that's right! step on the tiger's tail; he will not bite. follow the path of thine accustomed right; level and easy walks the anchorite. learn vanity, the brave's bluff, to flee! tread on the tiger's tail; he will not bite. firm, resolute- yet perilous thy plight; examine well, the augury of the flight. 11 the thai hexagram yoni of lingam- thai: the due order

fire of yoni- yu: satisfaction spreads through all thy coasts. appoint thy princes, and send forth thy hosts! boast not of pleasure! there lurks overthrow. be firm, with foresight all thy soul aglow. presume not; understand- what came may go! shed happiness, call friends to share success! make not a habit; joy's as dull as woe. oh! think more deeply; change is wisdom's throw! 17 the sui hexagram water of fire- sui: follow after; but in following checked by being firm, unwavering and correct. changing pursuit, seek friends beyond thy gate. should one leave old, and follow a young boy? wiselier leave youth, and age's wit employ. adherents hurt; make sure thy way is straight. follow all excellence with eager gait. the sincere king may sacrifice with joy. 18 the ku hexagram earth of air- ku:

hexagram earth of air- ku: service. thou mayst cross the stream no doubt, if thou have fully thought thy purpose out. good son, repair thy sire's infirmity; be gentle with thy mother's frailty, son. yea, clear thy father's troubles, every one. restrain thy course; view them indulgently. thus gain the praise of thine utility. do what thou wilt, thyself, a slave to none! 19 the lin hexagram yoni of water- lin: great; here's progress and success to firm correctness; but- more trouble at the term! now with thy comrade firmly force the pace! advance with him- alliance wins the race. be cautious, or advance may lead thee astray. go forward only in the noblest way. great rulers need great wisdom every day. honest, magnanimous, woo fortune's ray. 20 the kwan hexagram air of yoni- kwan: manifesting

gram earth of fire- i: nourishment; the matter and the mode, demand that thought should indicate the road. suffice thyself; else- how thy jaw shall quiver! look neither down nor up, the sages say. ill nourished, action merely means affray. but lo! below thee bleats the tiger's prey. improper method? firm and cautious stay! but thou, who nurturest all, mayst cross the river. 28 the ta kwo hexagram water of air- ta kwo: a weakened beam is under stress. to move in any manner spells success. place mats for things set down; then faults are few. dead willow shoots; old man young wife well wooing. the beam is weak; fate's busy with the brewing! the beam curves up- loyalty did the glueing. dead willow flowers; old wife young men pursuing! bold wader, thine head's wet- but thou wast true! 29 the kh

0 the li hexagram sun of sun- li: sun; attachment. be thy way docile as well as firm- then see good fortune smile. confused at start? let reverence befriend. here's fortune- rightly placed and clothed in yellow. accept thy ills with cheer or worse attend. abruptness- fie! thus fire and death descend. luck comes to aid thee, melancholy fellow! in victory be just- a noble end. 31 the hsien hexagram water of earth- hsien: mutual influence; good fortune bless man's firm correctness with the tide, success. would'st walk? to move thy toes alone is a flaw; but calves 'twere surely better to withdraw. thigh's too? cling close to leaders? thou wilt rue it. insited plans? only thy friends pursue it. but shrug thy shoulders! god shall gladly view it. the wag not thy toungue, nor drop thy jaw! 32 the

ALEISTER CROWLEY THE LAW OF LIBERTY

d pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this new law, and you are not asked to beleive anything, to

ALEISTER CROWLEY THE LOST CONTINENT

t by cliffs naturally or artificially smoothed and undercut for at least thirty feet on every side in order to make access impossible. these plains had been made flat by generations of labour. vines and fruit-trees growing only on the upper slopes, they were devoted principally to corn, and to grass pastures for the amphibian herds of atlas. this corn was of a kind now unknown, flourishing in sea-water, and the periodical flood-tides served the same purpose as the nile in egypt. enormous floating stages of spongy rock--no trees of any kind grew anywhere on the plains so wood was unknown--supported the villages. these were inhabited by a type of man similar to the modern caucasian race. they were not permitted to use any of the food of their masters, neither the corn, nor the amphibians, no

ike animal with flesh resembling wild duck, another a sort of amatee tasting like salmon, its fat being somewhat like caviar in everything but texture, and a sure specific for any of childhood's troubles. a third, an ancestor of our hippopotamus, was really tamed, and was employed by the serviles for preparing the ground for the corn, trampling through the fields while they were covered with sea- water, and thus leaving deep holes in which the seeds were cast. its flesh was not unlike bear, but more delicate. notable, too, was the great quantity of turtle; also the giant oysters, the huge deep sea crabs, a kind of octopus whose flesh made a nutritious and elegant soup, and innumerable shell-fish, added to the table. the waterways were haunted by shoals of a small and poisonous fish* whose

whole archipelago, and must be separately described .pa v. of the high house of atlas, of its inhabitants, and of their manners and customs, and of the living atla. the high house was separated from its nearest neighbor by over twenty miles of sea. its diameter was about an half-mile and its height four miles. it had no plains at the base, and its cliffs went absolutely sheer and smooth into the water. it was in shape a flattish cylinder, but the top broadened into a pointed knob, somewhat in the style of st. basil's at moscow. there was not a trace of vegetation, which by the way was despised by the atlanteans. a child would pick a flower contemptuously thinking "you cannot even move about, or pet it as an english degenerate woman does a dog. the only entrance was by an orifice at the to

crossing with snakes, swans, horses and other animals* the greek legends of such monsters as chimaera, medusa, lamia, minotaur, the centaurs, the satyrs and the like are mere filtrations of the atlantean tradition. the only theory behind such experiments was that they were contrary to the natural order, and so worth trying. men of more scientific mind more plausibly passed zro vapour through sea-water; but they only created serpents of vast size, which they cast into the sea about the high house as guardians. the sea-serpent, whether legend or fact, is derived from this ex periment. it is quite possible that some such survive. another school, objecting strongly to the sex-process "which must be transcended as the lemurians overcame gemmation" vivisected men and women, taking various parts

another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growing in incrustations and festoons of every shade of blue from the faintest tinge of coerulean azure and green and grey, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. all this floor would in all respects resemble water but for its greater solidity, and floating on it would be giant lilies, great green leaves of emerald with cups of pearl not less than twelve feet in diameter, with corollae of pure gold, so fine that they glimmered green, with pistils of platinum on whose tops trembled great pigeon- blooded rubies. another might be wholly of metal, a mere bower of jasmine, with its floor of violets. the law

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

he first place, it applies to earth. as most people know, in the moon the rate is only one-sixth as great. but, even on earth, it differs in a marked manner between the poles and the equator, and not only so, but it is affected by so small a matter as the neighborhood of a mountain. it is similarly inaccurate to speak of "repeating" an experiment. the exact conditions never recur. one cannot boil water twice over. the water is not the same, and the observer is not the same. when a man says that he is sitting still, he forgets that he is whirling through space with vertiginous rapidity. it is possibly such considerations that led earlier thinkers to admit that there was no expectation of finding truth in anything but mathematics, and they rashly supposed that the apparent ineluctability of

t ultimately arrive at a point where the definition of z involves the term a. not only is all argument confined within a vicious circle, but so is the definition of the terms on which any argument must be based. it might be supposed that the above chain of reasoning made all conclusions impossible. but this is only true when we investigate the ultimate validity of our propositions. we can rely on water boiling at 100 degrees centigrade<degrees c. is by definition the temperature at which water boils! i have seen it boil at about 84 degrees c. on the baltoro glacier, and determined my height above sea-level by observing the boiling point so often that i had quite forgotten the original conditions of celsius> al

rade<degrees c. is by definition the temperature at which water boils! i have seen it boil at about 84 degrees c. on the baltoro glacier, and determined my height above sea-level by observing the boiling point so often that i had quite forgotten the original conditions of celsius> although, for mathematical accuracy, water never boils twice running at precisely the same temperature, and although, logically, the term water is an incomprehensible mystery. to return to our so-called axiom; two straight lines cannot enclose a space. it has been one of the most important discoveries of modern mathematics, that this statement, even if we assume the definition of the various terms employed, is strictly relative, not

ly, the term water is an incomprehensible mystery. to return to our so-called axiom; two straight lines cannot enclose a space. it has been one of the most important discoveries of modern mathematics, that this statement, even if we assume the definition of the various terms employed, is strictly relative, not absolute; and that common sense is impotent to confirm it as in the case of the boiling water. for bolyai, lobatschewsky, and riemann have shown conclusively that a consistent system of geometry can be erected on any arbitrary axiom soever. if one chooses to assume that the sum of the interior angles of a triangle is either greater than or less than two right angles, instead of equal to them, we can construct two new systems of geometry, each perfectly consistent with itself, and we

sorts of condition. if we inquire "what is the length of the thread of quicksilver in a thermometer, we can only reply that it depends on the temperature of the instrument. in fact, we judge temperature by the difference of the coefficients of expansion due to heat of the two substances, glass and mercury. again, the divisions of the scale of the thermometer depend upon the temperature of boiling water, which is not a fixed thing. it depends on the pressure of the earth's atmosphere, which varies (according to time and place) to the extent of over twenty per cent. most people who talk of "scientific accuracy" are quite ignorant of elementary facts of this kind. it will be said, however, that having defined a yard as the length of a certain bar deposited in the mint in london, under given c

ALEISTER CROWLEY THE OTO GNOSTIC MASS

plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of

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

rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also

richard francis burton, doctor grard encausse, doctor theodor reuss, and sir aleister crowley--oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant and paternal to perfect this feast! the people: so mote it be. the earth the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious. the people: so mote it be. the principles the deacon: mysterious energy, triform, mysterious matter, in fourfold and sevenfold division, the interplay of which things weave the dance of th

ALEISTER CROWLEY THE QABALAH

olomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak of the holy qabalah? o science secret, subtle

is this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its correspondence in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness one would have to decide which from other data and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces ap

mportant in buddhism. 84= 7 12. 85. hp, the letter p. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see a note on genesis, equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also \ym, water. 91. 91= 7 x 13, the most spiritual form of the septenary. ma, amen, the holiest title of god; the amoun of the egyptians. it equals ynda hwhy (yhnwdhay, interlaced, the eight-lettered name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusi

l. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. b

ALEISTER CROWLEY THE SWORD OF SONG

h in the forehead23 hate-wrinkled: 75 so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one s limbs from the large ones, walk forth and be free! so much for browning! and so much for me! pray do not ask me where i stand! 80 who asks, doth err. 25 at least demand no folly such as answer means! but if (you26 say) your spirit weans itself of milk-and-water pap, and one religion as another 85 o erleaps itself and falls on the other;27 you ll tell me why at least, mayhap, our christianity excites especially such petty spites as these you strew throughout your verse. 90 the chance of birth! i choose to curse (writing in english28) just the yoke of faith that tortures english folk. i cannot write29 a poem yet to please the people in tibet; 95 but

thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be 145 true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring dok, a past of course flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. pentecost 29 slowness of divine justice. poet pockets piety stakes. national anthem of natal. but this talk is all indigestion. now for health. reasons for undertaking the task. and sail the waters wild a-wenting 150 over your child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does

w i scorn the fear of hell, by worship and all else unmoved pentecost 31 recapitulation of principal cosmic theories. bard checkmates himself. consciousness and christianity. dhyana and hinduism. sammasamadhi and buddhism. you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, 230 save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, 235 but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. 240 this matters to the present action little or nothing. here s your theories! think if you like: i find it wearies! it matters little whether we with fi

i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, 415 thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. 420 oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, 425 so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. the sword of song 36 so still and col

at the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the pitiless microscopist who showed a drop of water to the brahmin who boasted himself ahimsa harmless. so among the rights of a bhikkhu is medicine. he who takes quinine does so with the deliberate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ananda maitriya, can call him cruel and cowardly who only kills

ALEISTER CROWLEY EQ I 1

s: head and back straight. 7. various things will happen to you while you are practising these positions; they must be carefully analysed and described. 8. note down the duration of the pracitce, the severity of the pain (if any) which accompanies it, the degree of rigidity attained, and any other pertinent matters. 9. when you have progressed up to the point that a saucer filled to the brim with water and poised upon the head does not spill one drop during a whole hour, and when you can no longer perceive the slightest tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pass, you will be instructed in more complex and difficult practices. 28 illustration facing next page: halftone: four photographs of a man (crowle

ry world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath br

like a metaphor of crowley's subsequent career. biographers, consider the possible impact of this theme on crowley's attitude to public life. the magic glasses one raw november morning, i left my rooms near the british museum and turned down regent street. it was cold and misty: the air like shredded cotton-wool. before i reached the quadrant, the mist thickened to fog, with the colour of muddied water, and walking became difficult. as i had no particular object in view, i got into talk with a policeman, and, by his advice, went into the vine street police court, to pass an hour or two before lunch. inside the court, the atmosphere was comparatively clear, and i took my seat on one of the oak benches with a feeling of vague curiosity. there was a case going on as i entered: an old man, who

e; my expectations, i am afraid, were now tuned far above the ordinary. it was in chelsea, high up, in a rickety old house overlooking a dingy road and barges drawn up on the slimy, fetid mud-banks. and yet, even here, romance was present for the romantic; the fog-wreaths curling over the river clothed the houses opposite in soft mystery, as if they had been draped in blue samite, and through the water-laden air the sun glowed round and red as a fiery wheel of pha ton's chariot. the room was very bare; by the broad low window stood a large deal table crowded with instruments and glasses; strong electric lamps on the right and left testified to the prolonged labours of the optician. the roof of the garret ran up towards the centre, and by the wall there was a low truckle-bed, fenced off by

le line and straight, even according to the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints "he slayeth sir amorex le desirous" these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the

ALEISTER CROWLEY EQ I 5

s d. imprimatur: n. fra a. a. liber hhh "sunt duo modi per quos homo fit deus: tohu et bohu "mens quasi flamma surgat, aut quasi puteus aquae quiescat "alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt "in hoc primo libro sunt aquae contemplationis "two are the methods of becoming god: the upright and the averse. let the "mind become as a flame, or as a well of still water" of each method are three principal examples given to them that are without "the threshold" in this first book are written the reflexions "sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima, nu epsilon kappa rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma vocatur. et hae reflexiones aquaticae sunt trium e

ecause our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to walk in the way we have learned, and resign ourselves to living a life full only of worldly desires and ways. for has not the master said "let no man think lightly of good, saying 'it will not come nigh me- for even by the falling of drops, the water-jar is filled. the wise man becomes full of good, even if he gather it little by little? he who does his best, he who strives, albeit failingly, to follow what is good, to eschew what is evil, that man will grow daily the more powerful for his striving; and every wrong desire overcome, each loving and good impulse acted up to, will mightily increase our power to resist evil, will ever magnif

central and practical feature of the instance adduced, the practice of definite meditation or mental concentration upon the good sankh ras, we have the key to the entire system of the purification and culture of the mind, which constitutes the practical working basis of the buddhist religion. if we consider the action of a great and complex engine- such a machine as drives a steamship through the water- we will see that there is, first and foremost, one central and all-operationg source of energy; in this case the steam which is generated in the boilers. this energy in itself is neither 1 sila must then be defined as the discipline essential to mental concentration, and this will vary with race, climate, individuality, etc. etc- a.c. good nor bad- it is simply "power" and whether that powe

ing to be said, and that is concerning the importance of sila. it has been said the sila alone cannot conduct to the nirv na dharma; but, nevertheless, this sila is of the most vital importance, for there is no samadhi without sila. and why? because, reverting to our simile of the steam-engine, whilst samadhi, mental concentration, is the steam power of this human machine, the fire that heats the water, the fire that makes that steam and maintains it at high pressure is the power of sila. a 58 man who breaks sila is putting out his fires; and sooner or later, according to his reserve stock of sila fuel, he will have little or no more energy at his disposal. and so, this sila is of eminent importance; we must avoid evil, we must fulfil all good, for only in this way can we obtain energy to

final hb:yod hb:zain 17 171 cancer hb:nun-final hb:tet hb:resh hb:samekh fence. hb:taw hb:yod hb:chet 18 190 leo hb:heh hb:yod hb:resh hb:aleph serpent. hb:taw hb:yod hb:tet 19 210 virgo hb:heh hb:lamed hb:vau hb:taw hb:bet hand. hb:dalet hb:vau hb:yod 20 231 jupiter palm. hb:peh-final hb:koph 21 253 libra hb:mem-final hb:yod hb:nun hb:zain hb:aleph hb:mem ox goad. hb:dalet hb:mem hb:lamed 22 276 water hb:mem-final hb:yod hb:mem water. hb:mem-final hb:yod hb:mem 23 300 scorpio hb:bet hb:resh hb:qof hb:ayin fish. hb:nun-final hb:vau hb:nun 24 325 sagittarius hb:taw hb:shin hb:qof prop. hb:koph-final hb:mem hb:samekh 25 351 capricornus hb:yod hb:dalet hb:gemel eye. hb:nun-final hb:yod hb:ayin 26 378 mars mouth. hb:heh hb:peh 27 406 aquarius hb:yod hb:lamed hb:dalet fish-hook. hb:yod hb:dalet

ALEISTER CROWLEY EQ I 5

then her voice rises to a shriek, and there is a cauldron boiling in front of her; and the flames under the cauldron are like unto zinc flames, and in the cauldron is the rose, the rose of 49 petals, seething in it. over the cauldron she has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with moons

ok. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to this my gate, and fall into my furious throat, a whirlpool of fire? this is hell unquenchable, and all they shall be utterly consumed therein. therefore is that asbestos unconsumable made pure. each of my teeth is a letter of the reverberating name. my t

ot these things. when shall the day come that men shall flock to this my gate, and fall into my furious throat, a whirlpool of fire? this is hell unquenchable, and all they shall be utterly consumed therein. therefore is that asbestos unconsumable made pure. each of my teeth is a letter of the reverberating name. my tongue is a pillar of fire, and from the glands of my mouth arise four pillars of water. taotzem is the name by which i am blasphemed. my name thou shalt not know, lest thou pronounce it and pass by. and now the angel comes forward again and closes his mouth. all this time heavy blows have been raining upon me from invisible angels, so that i am weighed down as with a burden greater than the world. i am altogether crushed. great millstones are hurled out of heaven upon me. i am

silver armour, with a sword and a pair of balances. that is only vague. all has gone into stone-gray, blank. there is nothing. ain el hajel "november" 25, 1909. 8.40-9.40 p.m. 24 (there were two voices in all this cry, one behind the other- or, one was the speech, and the other the meaning. and the voice that was the speech was simply a roaring, one tremendous noise, like a mixture of thunder and water-falls and wild beasts and bands and artillery. and yet it was articulate, though i cannot tell you what a single word was. but the meaning of the voice- the second voice- was quite silent, and put the ideas directly into the brain of the seer, as if by touch. it is not certain whether the millstones and the sword-strokes that rained upon him were not these very sounds and ideas) the cry of t

mposed of forty-nine other letters, in a language which looks like that of honorius; but when i would read, the letter that i look at becomes indistinct at once. and now there comes an angel, to hide the tablet with his mighty wing. this angel has all the colours mingled in his dress; his head is proud and beautiful; his headdress is of silver and red and blue and gold and black, like cascades of water, and in his left hand he has a pan-pipe of the seven holy metals, upon which he plays. i cannot tell you how wonderful 32 the music is, but it is so wonderful that one only lives in one's ears; one cannot see anything any more. now he stops playing and moves with his finger in the air. his finger leaves a trail of fire of every colour, so that the whole aire is become like a web of mingled l

ALEISTER CROWLEY EQUINOX EQ I 1 2

hat toxic symptoms have been produced by doses of the extract within the official limits. according to the "british pharmacopeia" the dose is 1/4 to 1 grain. the "lancet" vol. i, page 1042 (1908, records two interesting cases of toxic symptoms caused by taking overdoses of the tincture. antidotes for cannabis poisoning are the stomach-pump or emetics followed by stimulating draughts of brandy and water or strong coffee, vegetable acids, such as lemon juice or vinegar. dr. robert hooper in his "lexicon medicum (page 315, published in 1848, says "cannabis indica is a variety of hemp much used in the east as an excitant. the hindoos call it "bangue" the arabs "hasheesh" the turks "malach "the leaves are chewed or smoked like those of tobacco and an intoxicating liquor is prepared from them. t

and henry."corresponding crystalline potassium and silver salts have been prepared and analysed. the name cannabinic acid is proposed for the unnitrated parent oxy-acid. 244 "amido-cannabinolactone, c11h11o2nh2 is obtained in colourless crystals melting at 119 when the nitro-lactone is reduced either by hydriodic acid, or by tin and hydrochloric acid."the base is readily re-crystallised from hot water, its salts cannot be recrystalised from water without decomposition; the hydriodide and the platinochloride have been analysed. in a later paper read before the chemical society messrs. wood, spivey, and easterfield (proc. chem. soc. 1897-8, page 184) say:"the oily lactone prepared from nitrocannabinolactone (oxycannabin) is shown to be a metatolybutyrlactone, oxycannabin being the correspon

t of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one's knowledge becomes far greater than a single glance can make it. 21 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yogi is to say that he watches his thought like a cat watching a mouse

not apprehended, until one's knowledge becomes far greater than a single glance can make it. 21 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yogi is to say that he watches his thought like a cat watching a mouse. the paw ready to strike the instant mr. mouse stir. i have chewed a gaufrette and drunk a little water, in case the headache is from hunger.(p.s. it was so; the food cured it at once. 11.2. i now lie down as hanged man and say mantra in visuddhi. 11.10. i must really note the curious confusion in my mind between the visuddhi cakkr m and that part of the boulevard edgar quinet which opens on to the cemetery. it seems an identity. in trying to look "at" the cakkr m, i saw that. query: what is t

because this condition is just the opposite of dharana; yet one knows that it is a stage on the way to samadhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into 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, for

ALEISTER CROWLEY EQUINOX EQ I 2 2

stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness made me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? 210 by night i ravished a maid from her father's camp to the cave. i bared the beautiful blade; i dipped her

e prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yew

t he continues to grunt and to growl, and the more he growls and grunts the more slavish he becomes, yet the freer he considers himself. once born he is carefully swaddled in the rags of custom, rocked in the cradle of caste, and nursed on the soured milk of creed. and as with the individual so with the nation, the one or the many, it is taught to work its way into one narrow groove, and like the water in a drain or a gutter to flow for a time unobtrusively between dignified cobbles and over respectable cement, and then to vanish as genteelly as possible underground. sometimes there is a stoppage; too much filth has accumulated, and it refuses all conventional methods of being removed. then comes a flood- a revolution- for a time there is a nasty mess, but soon the filth is washed away, an

udge about with scoop, ladle, and rake, and keep gutters clean and drains in an inoffensive condition. so it happens that when gutters get blocked up and drains stink, the free-thinker laughs and says "you barmy fool 'there is no sich a person; and when they don't, the believer cries "my poor benighted brother 'he is like a refiner's fire and like fuller's sope" compared to the civilised man, the water which flows 224 down the drain, the savage is like a mountain torrent cutting its own course amongst the hills and rushing on wildly yet wisely to the sea. no doubt, from the point of view of a sanitary engineer, the drain is more useful, more rational, altogether more proper than the wayward stream. but it is the rigid utilitarianism of this bread-and-water morality, this one-shirt-a- week

like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path. what is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the sun, the wind, and the ocean- indeed the ways of god are inscrutable and past finding out. thus the unobtainable tempts us, and the little segments of god that we see become to us the fiercest and most terrible of the dog-faced demons which seduce us from the path. he is always at our elbow, whispering, tempting, jeering, advising and helpin

ALEISTER CROWLEY EQUINOX EQ I 2 3

countenance. and so the years passed, until one day, whilst playing in the barn, one of the children found an old dried skin. he took this to his mother gleefully, and she, snatching it from him, kissed him and his brothers and sisters, and then rushed down to the sea. and the fisherman, when he returned home that evening, was just in time to see his wife take the form of a seal and dive into the water. he never saw her again, but sometimes she would call o'nights, 338 as she sported on the shore with her first husband, who was, of course, the large seal. that is the story as they tell it to-day in orkney, and that is the story as told by haroun al raschid. only, in the "arabian nights" it is called the "the melancholy youth" and the seal is replaced by a dove, but all the essentials- the

paragraph from a scottish daily newspaper may be appropriately given: a mermaid on an orkney isle- a strange story of the mermaid comes from birsay, orkney. the other day a farmer's wife was down at the seashore there, and observed a strange marine animal on the rocks. when she returned with her better half, they both saw the animal clambering amongst the rocks, about four feet of it being above water. the woman, who had a splendid view of it, describes it as a "good-looking person" while the man says it was "a woman covered over with brown hair" at last the couple tried to get hold of it, when it took a header into the sea and disappeared. the man is confident he has seen the fabled mermaid, but people in the district are of opinion that the animal must belong to the seal tribe. an anima

ose in to the rocks, who was craning his neck above the surface, and peering at a creek some distance off. and mansie noticed that the seal was not frightened and never ducked his head once, but gazed continually at that creek. so mansie crossed an intervening rock, and there, in a crevice, he saw a mother-seal lying in labour. and it was she who was moaning, whilst the father-seal lay out in the water watching her. mansie stayed and watched her too, and after a while, she gave birth to two fine seal-calves, who were no sooner on the rocks than they clutched at their mother. mansie thought to himself that the calf-hides would make a nice waistcoat, so he ran forward, and the seal-mother rowed herself over the face of the rock with her fins into the sea, but the two young ones had not the w

e mother clasped them to her bosom with her megs and then she looked up into mansie's face, and all the happiness in the world was in that look: for on that day the selkie did everything but speak. mansie was a young man then, and sometime afterwards he married and settled on the west of eday. one evening when he was fishing for sillocks on an ebb-rock, which could only be reached dry-shod at low water, the fish took unusually well, so that he stood and filled his basket. indeed they took so well that he forgot all about the tide, and soon found himself cut off from the land. mansie shouted and shouted, but he was far from any house, and nobody heard him. the water rose until it reached his knees, and then his hips, and then his shoulders. he shouted until he was hoarse, and then gave up a

rose until it reached his knees, and then his hips, and then his shoulders. he shouted until he was hoarse, and then gave up all hope of life. but just as the sea was encircling his neck and coming now and then in little ripples to his mouth, just as the sea had almost lifted him from his rock, he felt something grip him by the collar of his coat, and in a few moments he found himself in shallow water. looking round, he saw a big seal swimming to the rock, where she dived, picked up his basket of fish, and then swam back to the land. he took the basket from her mouth and then said with all his heart "geud bless the selkie that deus no' forget" for it was the same seal which he had seen on hackness forty years before. she was a very old seal now but mansie would have known her motherly fac

ALEISTER CROWLEY EQUINOX EQ I 2

iversity of colour is not in the sun, but in the objects on which its light falls, and their contradiction does not prove the sun to be an illusion. 4. we shall correct mysticism (or illuminism) by science, and explain science by illuminism. v 1. we have one method, that of science. 2. we have one aim, that of religion. vi there was once an inhabitant in a land called utopia who complained to the water company that his water was impure. 6 "no" answered the water man "it can't be impure, for we filter it "oh indeed" replied the inhabitant "but my wife died from drinking it "no" said the water man "i assure you that this water comes from the purest springs in utopia; further, that water, however impure, cannot hurt anybody; further, that i have a certificate of its purity from the water comp

h indeed" replied the inhabitant "but my wife died from drinking it "no" said the water man "i assure you that this water comes from the purest springs in utopia; further, that water, however impure, cannot hurt anybody; further, that i have a certificate of its purity from the water company itself "the people who pay you" sneered the inhabitant "for your other points, haeckel has proved that all water is poison, and i believe you get your water from a cesspool. why, look at it "and beautiful clear water it is" said the water man "limpid as crystal. worth a guinea a drop "about what you charge for it" retorted the incensed inhabitant "it looks fairly clear, i admit, in the twilight. but that is not the point. a poison need not cloud water "but" urged the other "one of our directors is a pr

ool. why, look at it "and beautiful clear water it is" said the water man "limpid as crystal. worth a guinea a drop "about what you charge for it" retorted the incensed inhabitant "it looks fairly clear, i admit, in the twilight. but that is not the point. a poison need not cloud water "but" urged the other "one of our directors is a prophet, and he prophesied- clearly, in so many words- that the water would be pure this year. and besides, our first founder was a holy man, who performed a special miracle to make it pure for ever "your evidence is as tainted as your water" replied the now infuriated householder. so off they went to the judge. the judge heard the case carefully "my good friends" said he "you've neither of you got a leg to stand on; for in all you say there is not one grain o

ides, our first founder was a holy man, who performed a special miracle to make it pure for ever "your evidence is as tainted as your water" replied the now infuriated householder. so off they went to the judge. the judge heard the case carefully "my good friends" said he "you've neither of you got a leg to stand on; for in all you say there is not one grain of proof- the case is dismissed" 7 the water inspector rose jubilant, when from the body of the court came a still small voice "might i respectfully suggest, your worship, that the water in question be examined through my microscope "what in thunder is a microscope" cried the three in chorus "an instrument, your worship, that i have constructed on the admitted principles of optics, to demonstrate by experience what these gentlemen are

ship, that the water in question be examined through my microscope "what in thunder is a microscope" cried the three in chorus "an instrument, your worship, that i have constructed on the admitted principles of optics, to demonstrate by experience what these gentlemen are arguing about "a priori" and on hearsay" then they both rose up against him, and cursed him "unscientific balderdash" said the water man, for the first time speaking respectfully of science "blasphemous nonsense" said the inhabitant, for the first time speaking respectfully of religion "wait and see" said the judge; for he was a just judge. then the man with the microscope explained the uses of this new and strange instrument. and the judge patiently investigated all sources of error, and concluded in the end that the ins

ALEISTER CROWLEY EQUINOX EQ I 3 2

shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the r

r in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este be

lf i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as the hall of dual truth. magus of the waters, i command thee to perform the lesser banishing ritual of the pentagram,4 to consecrate the water of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagr

of purification, 173 the wine, the oil, and the milk; and afterwards to purify the place of working with the consecrated water "magus of waters" mighty magus of art! all thy commands shall be fulfilled, and thy desires accomplished [he passes to the north, where are collected in open vessels, the water, the wine, the oil, and the milk; and makes with his sword over them the banishing pentagram of water, saying] i exorcise ye impure, unclean and evil spirits that dwell in these creatures of water, oil, wine, and milk, in the name of el strong and mighty, and in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water

d in the name of gabriel, great angel of water, i command ye to depart and no longer to pollute with your presence the hall of twofold truth [drawing over them the equilibrating pentagram of passives, and the invoking pentagram of water, he says] in the name of hcoma,5 and by the names empeh arsel gaiol,6 i consecrate ye to the service of the magic of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the mids

ALEISTER CROWLEY EQUINOX EQ I 3 3

as probably been a witness to the murder. he may have some secret longing for a period of suffering. he may want a cure for his soul; and that may be the reason why he does not do anything against the mountain of evidence which is slowly being heaped against him "i have just had to leave this letter in order to see that a couple of nice crisp cabbages do not during their ebullition throw too much water over the gas-stove. and as i return to you it occurs to me that you may know the great masterpiece of dostoievsky. i have only read it in the french 'crime et ch timent' they call it. well, there is a similar case in that terrible story. mikolka confesses to the 300 murder of the old female moneylender and her sister elizabeth, when the real murderer is rodion romanich raskolnikoff. mikolka

the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the "pitiless microscopist" who showed a drop of water to the brahmin who boasted himself "ahimsa_ harmless. so among the "rights" of a bhikkhu is medicine. he who takes quinine does so with the deliberate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ananda metteya, can call 305 him "cruel and cowardly" who o

hol" dr. park declares "is a food" and not only a food, but an excellent one at that. put that in your pipes and smoke it, ye baptist bible-bangers_ but we forget, you do not smoke, in fact you do nothing which is pleasant; you spend your whole lives in looking for the devil in the most unlikely places, and declare that the only remedy against his craft and his cunning is total immersion in tonic-water and pine-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth

of thine unity, and melt into thy glory as a cloudy chaplet of calcedony moons? o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 51 the chapter known as sun the twelvefold unification of god and the unity thereof i adore thee by the twelve unifications and by the unity thereof. 1. o thou unity of all things: as the water that poureth through the fingers of my hand, so art thou, o god my god. i cannot hold thee, for thou art everywhere; lo! though i plunge into the heart of the ocean, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 2. o thou unity of all things: as the hot fire that flameth is too subtle to be held, so art thou, o god my god. i cannot g

now mine eyes are seven, and are as stars about a star; and the lids of mine eyes are fourteen, two to each eye. also have i seven arms to do the bidding of the seven eyes; and each arm hath an hand of three fingers, so that i may rule the great ocean and burn it up with the spirit of flame, and that i may drown the fire in the abode of the waters. thus i am rendered naked; for neither flame nor water can clothe me; therefore am i as a breath of wind blown over an earth of adamant, that knoweth neither sorrow nor rejoicing; then do i abide as a river of light between the night of chaos and the day of creation. 10. two are the moons of my madness, like the horns on 71 the head of a goat. and between them burneth a pyramid of flame, which consumeth neither but blindeth both, so that the one

ALEISTER CROWLEY EQUINOX EQ I 3

marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god'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 o

ou shalt be_ how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the living light. who clutches straws is drowned; but he that hath the secret of the sea, lives with the whole lust of his limbs, 17 takes hold of water's self, and swims. see, the ungainly albatross stumbles awkwardly across earth_ one wing-beat, and he flies most graceful gallant in the skies! so do thou leave thy thoughts, intent on thy new noble element! throw the earth shackles off, and cling to what imperishable thing arises from the married death of thine own self in that whereon thou art fixed. olympas. then all life's loyal breath i

ove are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn 26 within the curtains of the dawn dwells that concealed. behold! he is a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the wheat of paradise. o the dim water-wells his eyes! there is such depth of love in them that the adept is rapt away, dies on that mouth, a gleaming gem of dew caught in the boughs of day! olympas. the hearing of it is so sweet i swoon to silence at thy feet. marsyas. rise! let me tell thee, knowing him, the path grows never wholly dim. lose him, and thou indeed wert lost! but he will not lose thee! olympas. exhaust the word! m

pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smooth

e globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul's caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky in the voluptuous night am i! with song, with jewel, with perfume, wake all my rose's blush and bloom! drink to me! love me! i love thee, my love, my lord_ to me! to me! olympas. there is no harshness in the breath of this_ is life surpassed, and death? marsyas. there is the snake that gives delight 48 and knowledge, stirs the heart aright with drunkenness. s

ALEISTER CROWLEY EQUINOX EQ I 4 2

o show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the generator from nothingness. his armour was the primal water of chaos. the infinite moon-like curve of his body; the flashing swiftness of his word, that was the word that formulated that which was beyond chaos and cosmos; the might of him, greater than that of the elephant and of the lion and of the tortoise and of the bull fabled in indian legend as the supports of the four letters of the name; the glory of him, that was even as that of the sun whic

out turkey, persia, nepaul, and india it is used at this day among all classes of society as an habitual indulgence. the forms in which it is employed are various. sometimes it appears in the state in which it exudes from the mature stalk, as a crude resin; sometimes it is manufactured into a conserve with clarified butter, honey, and spices; sometimes a decoction is made of the flowering tops in water or arrack. under either of these forms the method of administration is by swallowing. again, the dried plant is smoked in pipes of chewed, as tobacco among ourselves. a pill sufficient to balance the ten-grain weight of the scales. this, upon the authority of pereira and the dispensatory, i swallowed without a tremor as to the danger of the result. making all due allowance for the fact that

quares off from where we sat down, yet ages, from the thirst which consumed me and the expansion of time in which i lived. i came into the house as one would approach a fountain in the desert, with a wild bound of exultation, and gazed with miserly eyes at the draught which my friend poured out for me until the glass was brimming. i clutched it- i 252 put it to my lips. ha! a surprise! it was not water, but the most delicious metheglin in which ever bard of the cymri drank the health of howell dda. it danced and sparkled like some liquid metempsychosis of amber; it gleamed with the spiritual fire of a thousand chrysolites. to sight, to taste it was metheglin, such as never mantled in the cups of the valhalla. hasheesh i called the "drug of travel" and i had only to direct my thoughts stron

alone, staring into immense and empty spaces. presently i found that i was in a colossal square, as of some european city, alone at the time of evening twilight, and surrounded by houses hundreds of stories high. i was bitterly athirst. i ran to the middle of the square, and reached it after an infinity of travel. there was a fountain carved in iron, every jet inimitably sculptured in mockery of water, yet dry as the ashes of a furnace "i shall perish with thirst" i cried "yet one more trial. there must be people in all these immense houses. doubtless they love the dying traveller, and will give him to drink. good friends! water! water" a horribly deafening din poured down on me from the four sides of the square. every sash of all the hundred stories of every house in that colossal quadra

story, of how he had "flumoxed" the chief engineer and the captain of the liner which had brought him back from america. he informed them that coal and steam were absurd; what you want, he said, is to have two large holes made in the sides of you ship, then the air will blow into them and turn the wheels, and make the ship go. when the captain pointed out to him, that if a storm were to arise the water might possibly flow into the ship and sink it, he roared out "no! no. get english. get intellect! see! see! de vind vill fill de ship and blow it out of de vater and take it across over de vaves- since this now becomes public property there probably will be a slump in turbines! it was towards the close of last october, when i received from a friend of mine- also a so-called disciple- a lette

ALEISTER CROWLEY EQUINOX EQ I 4 3

t of grace! the dream breaks, and sir palamede wakes to the glass of his fool's face "ah 'sdeath (quod he "by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree- for all the beautiful design is but mine own geometry" with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse- o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 62 xxiii now still he holdeth argument "so grand a beast must house him well; hence, now beseemeth me frequent cathedral, palace, citadel" so, riding fast among the flowers far off, a gothic spire

ALEISTER CROWLEY EQUINOX EQ I 4

ve left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings from the oak-woods and the breath of the water that girds the earth with a girdle of green starlight; and all the austerity of the brooding summer, and all the wonder of the starlit spaces that stare down awesomely upon the lonely marshes, and the bogs with sucking lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, m

we all know so well, yet of which we never tire. the one objection to emerson is that he thinks all men know this oversoul. they don't. it's a few holy illuminated men of god, and i hope that this includes john m. watkins. a.c. vol. i, no. 2. june, 1910. a true christian. by jacob boehme. a most exquisite treatise on the life of the soul. boehme is a passive mystic, or quietist, of the very first water; he really perceives the underlying realities of christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get to the bottom of things without becoming defiled. i hope mr. watkins is a true christian. v. b. n. the porch. vol. i, no. 3. on the good, or the one. by plotinus. we took up this book with avidity, thinking from the title that it

most beautifully described in the above-mentioned work as follows: 34. that intelligence which incites the functions into the paths of virtue and vice "am i" all this universe, moveable and immovable, is from me; all things are seen through me; all are absorbed into me;34 because there exists nothing but spirit, and "i am that spirit" there exists nothing else. 35. as in innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like cups, are innumerable, but the vivifying spirit like the sun is one. 49. all this universe, moveable or immoveable, has come out of intelligence. renouncing everything else, take shelter of it. 50. as space pervades a jar both in and out, similarly within and beyond this ever-changing universe t

sary in yoga as a music master is in music. 50 "shiva sanhita" chap. iii. the place where yoga is performed should be a beautiful and pleasant place, according to the shiva sanhita.51 in the 74 kshurik upanishad, 2. 21, it states that "a noiseless place" should be chosen; and in s'vet s'vatara, 2. 10: let the place be pure, and free also from boulders and sand, free from fire, smoke, and pools of water, here where nothing distracts the mind or offends the eye, in a hollow protected from the wind a man should compose himself. the dwelling of a yogi is described as follows: the practiser of hathayoga should live alone in a small matha or monastery situated in a place free from rocks, water and fire; of the extent of a bow's length, and in a fertile country ruled over by a virtuous king, wher

"food" according to the "hatha-yoga pradipika "moderate 75 diet is defined to mean taking pleasant and sweet food, leaving one fourth of the stomach free, and offering up the act to shiva."53 things that have been once cooked and have since grown cold should be avoided, also foods containing an excess of salt and sourness. wheat, rice, barley, butter, sugar, honey and beans may be eaten, and pure water and milk drunk. the yogi should partake of one meal a day, usually a little after noon "yoga should not be practised immediately after a meal, nor when one is 51 "ibid, chap. v, 184, 185. the aspirant should firstly, join the assembly of good men but talk little; secondly, should eat little; thirdly, should renounce the company of men, the company of women, all company. he should practise in

ALEISTER CROWLEY EQUINOX EQ I 6 2

ote: temple of solomon the king continues on the next diskette, with the table of dream-staesto whose suggestion these rites are due they are gratefully dedicated. vi the rite of saturn 1 the officers of the temple magister templi "the representative of binah, saturn" mater coeli "venus in libra, the house of saturn's exaltation" brother aquarius "the house of saturn; in chesed, because pisces is water "hope" brother capricornus "in thethrone of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disgui

supreme, whom we must curse for cursing us with life; whom we must curse because the life he gave could not be buried in the quiet grave, could not be killed by poison or by knife. this little life is all we must endure, the grave's most holy peace is ever sure, we fall asleep and never wake again; nothing is of us but the mouldering flesh, whose elements dissolve and merge afresh in earth, air, water, plants, and other men. we finish thus; and all our wretched race shall finish with its cycle, and give place to other beings, with their own time-doom infinite aeons are our kind began; infinite aeons after the last man has joined the mammoth in earth's tomb and womb. we bow down to the universal laws, which never had for man a special clause of cruelty or kindness, love or hate: if toads a

acred altar. bro. mars. 1. brother capircornus, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radiant light; i call thee, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("three times("the water flames. behold! th

aturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds also dropped water. 3. curse ye meroz, saith the angel of the lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the lord, to the help of the lord against the mighty! 4. the river kishon swept them away: that ancient river, the river kishon! 5. oh, my soul, thou hast trodden down strength! 1. he bowed the heavens also and and came down: and darkness was under his feet: at the

measured the earth: he beheld, and drove asunder the nations. 5. and the everlasting mountains were scattered; the perpetual hills did bow! 52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon thy horses and thy chariots of salvation? 2. the mountains saw thee and they trembled. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the

ALEISTER CROWLEY EQUINOX EQ I 6

e end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is 38 water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty sea [the interpretation of this book will be given to members of the grade of dominus liminis on application, each to his adeptus] 39 three poems for jane

birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the sun across the menaces of sirius! 46 doth not the world's great alchemist rule earth's alembic with the sun? is not the mind a foolish mist, and is not water one? the slim white body that you gave, wild jaja, with exotic nautches wanton and wonderful, a wave of debonair debauches, is worth the virgin limbs and lips of her the virtuous, the viceless, with life who never came to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth no

celess. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body a corpse and the

55 the river. and these lamps were above the river, children of a nobler element. and in the river is the great leviathan that devours men. but before i had come within the sphere of attraction of either of these, suddenly mine eyes were gladdened with a marvellous vision. infinitely far off, as it seemed, a ray of sunlight shot through the saturnine gloom of the skies, and lit the surface of the water. and then i perceived that upon the river there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the tas

. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water. or so it appeared; for i have since discovered that i had an interior sense of direction as trusty as the mariner's compass; so that, though i knew it not, it was never possible for me to go astray. now as i swam i came upon one floundering and spluttering in the stream, who with mighty puffings urged me to continue. 56 for but a little way beyond us (quoth he) is a mighty swimmer and a dex

ALEX SANDERS THE KING OF THE WITCHES

d money. all over the country men and women were dragged from their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit in the likeness of a black dog. alt ough, torture wa ostensibly still forbidden, witches could be tested. naked, with arms crossed and thumbs tied to their big toes, they were flung into the nearest deep water. if they s:mje they were innocent-but usually they were dead by the time they were hauled out. if they could swim it was certain proof of their guilt, and they could be hanged after what was only the formality of a trial. queen elizabeth went further than her father; she had an act passed condemning anyone who, by witchcraft, tried to foresee how long she would reign and who would be her suc

r back. her captors took it in tum to crossexamine her day and night, without respite. in addition they kept watch for any spiders, mice or flies, since they might be satan's agents come to help her. if something did appear and the gaolers could not catch it, they regarded it as proof that it was the devil's messenger. by the time the woman had sat on the stool for twenty-four hours without food, water or rest, she was usually ready to confess to anything. the fact that she might recant later was not much help to her; her gaolers could always embroider their evidence with accounts of their valiant attempts to catch satan's imps. 5 perhaps becausethey led such wretched lives, children were often the first to accuse their parents. one testimony was sufficient to hang a person. a child who fe

tes that appear to be so ludicrously out of place in religion, i find i must rethink my attitude towards more familiar religions. to an agnostic, is the cailing down of the moon any more absurd than the act of genuflecting? is the lighting of a candle to a long-dead saint more credible than tying cords round a wax image? is the immaculate conception more easily believed than a vision in a bowl of water? i have drawn no conclusions beyond this: for those like me who prefer their spirits mixed with soda, witchcraft affords a fascinating glimpse into another world; but for those who are drawn to the supernatural, who are prepared to devote time and trouble to it, witchcraft offers no less than the power to achieve a new dimension of life. his sexual appetites and his ine f j made a mockery of

ingly 10 addicted to alcohol, and during an engagement in argyllshire he appeared on the stage drunk. he was instantly dismissed. his reputation preceded him-never again as he able to et work in the theatre. he became a hod-carrier and the fanuly rented the terraced house in grape street, manchester, until they had saved enough to move to chorlton, now it was one long struggle to keep heads above water. harold took private pupils for lessons on the comet, and sometimes worked for prize brass or silver bands at week-ends. but frequently he took refuge in drink, distressing his wife and terrifying his children. hannah reassured them about their father's 'illness. she regaled them with stories of their paternal great-grand ather who had been captain of a tea clipper (she never mentioned that

and alex prayed throughout it, apologizing to jesus christ and assuring him that no blasphemy was intended. he did not need to placate his witch god, feeling sure that he would understand. afterwards he put the whole episode behind him and roamed the countryside testing his witch knowledge. he found the wild herbs used for potions in the very places described in witch-records 'beside fast running water 'beneath the mossy side of stones 'where two streams meet. he would have much to tell his grandmother. the months he spent with his uncle louie were among the happiest of his childhood, free as they were from the problems of poverty, but he badly wanted to visit his grandmother. the matter resolved itself in june 1940 when his parents sent word for him to come home. he wasjust fourteen and h

ALEXANDRIAN BOOK OF SHADOWS OCCULT

eat god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anointing ointment various instructions the witches' round the laws the old law 1. the law was made and ordained of old. 2. the law was made for the w

have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and

e name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its place

the salt dish upon the pentacle. r touches salt with tip of athame, saying: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the might

dness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and the circle is resealed) consecration of the circle with the four elements: r takes up the consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, being touched in turn by his/her working partner (or another of the opposite sex to r, if available. water bowl is returned to altar. r then takes up the censer, and likewise censes the circle from north unto north. lastly r takes around the presence lamp (or a c

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

other. 3. the secret of fohatic force. 4. the mystery of the creator. 5. the secret of the three who issued from the first (solar system, and also by four mystic phrases conveying much light to the intuition: 6. the boat of mystery which ploughs the ocean. 7. the key to the divine storehouse. 8. the light that guides through the triple caves of darkness. 9. the clue to the energy uniting fire and water. in all these names much information will come to the student who carefully ponders them, remembering that they deal with the brahma aspect in its lowest manifestation and with the three- 101- initiation, human and solar copyright 1998 lucis trust worlds of human endeavour, and thus meditating, the student must relate this present solar system to the preceding one, in which the brahma aspect

fifth plane, the mental, are found the causal bodies of the individual men and women. these bodies, which are the expression of the ego, or of the individualised self-consciousness, are gathered together into groups according to the ray or quality of the particular ego involved. elementals. the spirits of the elements; the creatures involved in the four kingdoms, or elements, earth, air,fire, and water. except a few of the higher kinds and their rulers they are forces of nature more than ethereal men and women. etheric body (etheric double) the physical body of a human being is, according to occult teaching, formed of two parts, the dense physical body, and the etheric body. the dense physical body is formed of matter of the lowest three subplanes of the physical plane. the etheric body is

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nformation, hitherto not exoterically imparted as to the place and work of those myriads of sentient lives who form the essence of objectivity; to indicate the nature of those hierarchies of existences who form out of their own substance all that is seen and known, and who are themselves fire and the cause of all the heat, warmth, life and motion in the universe. in this way the action of fire on water, of heat in matter, whether macrocosmically or- 4- a treatise on cosmic fire copyright 1998 lucis trust microcosmically considered, will be touched upon and some light thrown upon the law of cause and effect (the law of karma) and its significance in the solar system. to sum up the matter, the teaching in this book should tend to an expansion of conscionsness, and should bring about a recogn

k was done. the first and second on the upward way stood forth in fourfold form. the inner five was somewhat seen by those whose sight was keen "aum" said the mighty one, and gathered in his breath. the spark within the peopling third impelled to further growth. the builders of the lowest forms, manipulating densest maya, merged their production with the forms built by the watery ones. matter and water merged produced the third in time. ascension thus progressed. the builders worked in union. they called the guardians of the fiery zone. matter and water mixed with fire, the inner spark within the form were blended all together- 14- a treatise on cosmic fire copyright 1998 lucis trust the mighty one looked down. the forms met his approval. forth came the cry for further light. again he gath

forward of material evolution. on the highest plane the combination of these three factors (active heat, latent heat and the primordial substance which they animate) is known as the 'sea of fire' of which akasha is the first differentiation of pregenetic matter. akasha, in manifestation, expresses itself as fohat, or divine energy, and fohat on the different planes is known as aether, air, fire, water, electricity, ether, prana and similar terms.9,(9)10,11(10) it is the sumtotal of that which is active, animated, or vitalized, and of all that concerns itself with the adaptation of the form to the needs of the inner flame of life. it might here be useful to point out that magnetism is the effect of the divine ray in manifestation in the same sense that electricity is the manifested effect

first cosmic ether. 2. second ether. sub-atomic..anupadaka. monadic plane. akasha. second cosmic ether. 3. third ether. super-etheric..atmic. spiritual plane. aether. third cosmic ether. 4. fourth ether. super-gaseous..b. uddhic. intuitional plane. air. fourth cosmic ether. dense physical planes of humanity 5. gaseous. sub-etheric..mental. fire. cosmic gaseous. 6. liquid..astral. emotional plane. water. cosmic liquid. 7. earthly. dense..physical plane. earth. cosmic dense. when the logos has expanded his consciousness on cosmic levels he can then transcend the logoic etheric web, and escape beyond the ring-pass-not of his objective manifestation. in thinking out this analogy we must hold closely in mind the fact that the seven major planes of our solar system are the seven subplanes of the

ome of the group rules of health may be comprehended and followed. the spirit of the planet (or the planetary entity) likewise has his cycles, and in the- 60- a treatise on cosmic fire copyright 1998 lucis trust absorption of planetary prana, and in its correct distribution, lies the secret of fertility and equable vegetation. much of this is hidden in the fabled story of the war between fire and water, which has its basis in the reaction of the fire latent in matter, to the fire emanating outside of matter, and playing upon it. in the interval that has to elapse while the two are in process of blending, come those periods where, through karmic inheritance, reception is unstable and distribution inequable. as the point of race equilibrium is reached, so planetary equilibrium will likewise

ALICE A BAILEY05 THE LIGHT OF THE SOUL

sion, then the time will come when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the second aspect of divinity, the christ in incarnation, w

the majority of these three groups pass into the sign of libra (or the balances) towards the close of their endeavour. when in incarnation under this sign they balance the pairs of opposites with care, they equalise their one-sided development, modifying the unevenness of their efforts hitherto, and begin to "set an even pace" they frequently then enter the sign of aquarius and become bearers of water, having to carry "on their heads the bowl of living water" thus the rapidity of their climb up the mount of initiation has to be modified, or "the water will be spilt and the bowl be shattered" because the water is intended to slake the thirst of the masses, they must hasten their progress for the need is great. thus the "first shall be last and the last shall be first" and the hare and the

e which we can only contact through acute perception or clarified sense. in the commentary found in woods' translation the following words may serve to elucidate, and, if meditated upon by the more advanced students, will be found to be of profound occult significance. the atom of earth is produced by the five fire elements, among which the fire element of odour predominates. likewise the atom of water is produced from the four fire elements among which the fire element of taste predominates. likewise the atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements beginning with odour and of which two the fire element of touc

the fourfold aryan truths of things, and blind to see things as they really are, long was our journeying thro' divers births. gone is the cord of life when these are seen. no more becoming when ill's root is cut" the four elements have been stated for us in the following extract from the secret doctrine (i. 95 "the golden egg was surrounded by seven natural elements, four ready (ether, fire, air, water, three secret" 11. their activities are to be done away with through the meditation process. the "opposing mental attitude" referred to in the previous sutra has distinct reference to the seeds or the latent tendencies as they subsist in the mental body and in the body of desire. this mental attitude has to become one of active mental meditation and one-pointed thought if the activities of t

e of lives- 87- the light of the soul copyright 1998 lucis trust until he passes through the various gates of initiation out into the larger life of the cosmos. first inertia distinguishes him, and his forms are of so heavy and gross a nature that many and violent contacts are needed before he becomes aware of his surroundings and later intelligently appreciates them. the great elements of earth, water, fire and air play their part in the building of his forms and are incorporated into his very being. his various sense organs slowly become active; first, the five senses and then when the second quality of rajas or activity is firmly established, the sixth sense or the mind begins to develop also. later he begins to perceive in all around him in the phenomenal world, the same qualities and

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar angel; the poles vibrate. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as

ourageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each student is not the fact of a particular teacher's personality but the measure of truth for

s of men, and not for the would-be earnest occult student. for long centuries food that has been decomposing, and hence in a condition of fermentation, has been the basic food of the occidental races; and the result can be seen in bodies unfitted for any strain such as occultism imposes, and which form a barrier to the clear shining forth of the life within. when fresh fruit and vegetables, clear water, nuts and grains, cooked and uncooked, form the sole diet of the evolving sons of men, then will be built bodies fitted to be vehicles for highly evolved egos. they patiently await the turning of- 51- a treatise on white magic copyright 1998 lucis trust the wheel, and the coming in of a cycle which will permit of their fulfilling their destiny. the time is not yet, and the work of eliminatio

that occurs is as follows: it is lost, by being drawn into the astral body of the disciple, which is the focal point for all astral energy employed by the disciple. it is swept into a vortex of which the individual astral body is the centre and loses its separate existence. the simile of the whirlpool is of value here. the thinker is like a man throwing a toy boat from the shore into a stream of water. if he throws it into a whirlpool, it is sucked in time into the central vortex and so disappears. many forms, thus constructed by an aspirant in his meditation work are lost and fail in their objective because of the chaotic and whirling state of the aspirant's emotional body. thus good intentions come to naught; thus good purpose and planned work for the master fail to materialize because

deration, it can be noted that all these three activities are dealt with in this rule. the third eye opens as the- 126- a treatise on white magic copyright 1998 lucis trust result of conscious development, right alignment and the inflow of soul life. then its magnetic controlling force makes itself felt, controlling the lives of the lower bodies, driving forth the lower four elementals (of earth, water, fire, air) and forcing the lunar lords to abdicate. the personality, which has hitherto been the master, no longer can control, and the soul comes into full domination in the three worlds. the elemental of earth, who is the sum total of the many lives which form the physical body, is controlled and feels the eye of the master (the one master in the head) upon it. the gross elements constitu

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

here, and to man is committed the task of leading the animal kingdom towards liberation a liberation into the fourth kingdom, for that is the sphere of its next activity. the vegetable kingdom is liberated into another evolutionary process altogether, and its lives pass into the so-called deva, or angel, evolution. hence the wind and the insect world are its agents, just as man and the agency of water are the initiators of the animal world. the secret of release for the animal nature is hidden in the "watery nature" this is the blood aspect, and in the shedding of the blood, esoterically understood, lies the clue to the liberation of the animal kingdom. hence certain initiatory processes are working out on a large scale in the shedding of blood through the slaughter of the animal form of

rpose, certain esoteric results have been achieved. this fact is a difficult one for man to understand, for his awareness is as yet primarily that of the form and not of the quality of the life. it is difficult for men to comprehend the divine purpose working out behind the evils of animal slaughter and the shedding of blood down the ages, pre-human and human. but through the "pouring out of that water which is of the colour red" there is eventuating a liberation which will initiate the life of that kingdom into new states of consciousness and of awareness. the whole problem of slaughter, whether in the animal or the human kingdom, originated in events which occurred during the original "war in heaven" when michael and his angels were cast down and our planetary system came into being. unt

evotion to other human beings (the sublimation of domesticity, and the "shedding of blood" or the sacrifice of the life, the expression upon earth (the mineral kingdom) of the devotion and sex life of the vegetable kingdom, plus the sacrifice through blood of the animal kingdom, bring man to the portal of initiation. there the fire awaits him with its purifying uses, and thus earth, air, fire and water (the four elements) prepare him for the great liberation and for the release of that quality of synthetic apprehension of the underlying truth which we call the intuition. this is after all the response of the mechanism to the symbolic appeal of divine quality, expressed in the whole and seen as illumination. thus the qualities emerge and appear in their full glory as man develops himself an

rms draw their sustenance. it must be remembered that each kingdom in nature is dependent upon and draws life from the kingdom which precedes it in the time sense, during the evolutionary cycle. each kingdom is a reservoir of power and of vitality to the next kingdom which emerges under the divine plan. the vegetable kingdom, for instance, draws its vital strength from three sources, the sun, the water and the earth. in the building process it is the mineral content from the two latter sources that is of prime importance. the true structure of all forms is produced by the fabric of mineral products which is gradually built upon the etheric body, and which takes shape and form under a vital etheric urge, desire or impulse. it is the magnetic quality of the etheric body which attracts to its

ally built upon the etheric body, and which takes shape and form under a vital etheric urge, desire or impulse. it is the magnetic quality of the etheric body which attracts to itself the minerals needed for this skeleton form- 137- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the animal kingdom, in turn, draws its sustenance primarily from the sun, the water and the vegetable kingdom. the mineral content required for the skeleton structure is therefore offered in a more advanced and sublimated form, being gathered out of the offering of the vegetable kingdom instead of out of that of the mineral kingdom. each kingdom offers sacrifice to the next succeeding kingdom in the evolutionary sequence. the law of sacrifice determines the nature of each k

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

peaking of astrological conclusions. in the period when the sun was in aries, we find the frequent appearance of the ram or the scapegoat in the old testament teaching, and the keeping of the passover feast. in the christian age we use the fish symbology, even to eating fish on good friday. the symbol of the aquarian age, as it appears in all the ancient zodiacs, is that of a man bearing a jar of water. the message of that age is one of unity, communion and our relationship as brothers, because we are all the children of the one father. to this age christ pointed in his instructions to his disciples when he told them to go into the city, and said "when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in."15 th

les when he told them to go into the city, and said "when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in."15 this they did, and the great and holy feast of communion was later held in that house. the reference is undoubtedly to the future period wherein we enter into that house in the zodiac which is called "the water-carrier" and wherein also we shall all sit at the same table, and hold communion one with another. the christian dispensation comes between the two great world cycles, and just as christ consummated in himself the message of the past, and gave the teaching for the present, so he also pointed to that future of unity and understanding which is our inevitable goal. we are today at the end of th

ognised term for initiation; even now in india the higher castes are called `twice-born' and the ceremony that makes them twice-born is a ceremony of initiation mere husk truly, in these modern days, but the `pattern of things in the heavens.'16 when jesus is speaking to nicodemus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering the kingdom.19 how thoroughly this imagery was familiar among the mystics of the jews is shown by the surprise evinced by jesus when nicodemus stumbled over his mystic p

e words of his have stood unchallenged. 2 "then cometh jesus from galilee to jordan unto john, to be baptised of him. but john forbade him, saying, i have need to be baptised of thee and comest thou to me "and jesus answering said unto him, suffer it to be so now, for it becometh us to fulfil all righteousness. then he suffered him "and jesus, when he was baptised, went up straightaway out of the water: and, lo, the heavens were opened unto him, and he saw the spirit of god descending like a dove, and lighting upon him- 61- from bethlehem to calvary copyright 1998 lucis trust "and lo a voice from heaven, saying, this is my beloved son, in whom i am well pleased."8 in these simple words we are told the story of this initiation. the keynote is purification, and it closed a period of preparat

going down to jordan, to enter its purifying waters. a self-applied ascetic purification, and the recognition of its value by the pioneers of the human family, may succeed in leading them to the portal of initiation. there is also to be found in this episode an interesting analogy to what is happening to the race today, from the astrological standpoint. we are entering into the sign aquarius, the water carrier. this sign stands symbolically for group purity and relationship, for the universality of experience and for the waters poured over all. when we began to enter this sign, about two hundred years ago, water became for the first time of general interest and of general use for sanitation and irrigation. the control of water and its utilisation as a means of transportation on a world-wid

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

of sacrifice and the impulse to give can also be traced throughout every kingdom in nature. it is typified for us in the basic sacrifices which take place between the various kingdoms. the essential qualities of the minerals and chemicals of the earth are an instance in point. they are needed by other forms of life and are donated to man through the medium of the vegetable kingdom and through the water which he drinks, and thus, even in the first and densest kingdom in nature (whose consciousness is so far removed from ours) does this process of giving hold good. but the tracing of this law of sacrifice in the subhuman kingdoms is not possible here, and we must confine our attention to the world of human living and consciousness. b. the work of salvage or salvation the law of sacrifice mea

ice, and as they arrive at the stage of indifference to personality claims and happenings, they learn to cherish a spirit of confidence, of joy and of love, deep and lasting, for each other; they learn to work together whole-heartedly for the helping of the world and the assistance of the hierarchy. 3. the law of service no. exoteric esoteric name name symbol r ay energy 3. law of service. law of water a man with a outpouring and the fishes. pot of water. energy. sixth ray. vivifying- 73- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust life. we come now to the consideration of the third law of the soul, which is intended to govern all soul activity. it is the law of service. however, before we elaborate this theme, there are three things which i s

se (the one consciously rendered and the other unconsciously directed) to the law of service- 74- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust thirdly this law of service was expressed for the first time fully by the christ two thousand years ago. he was the forerunner of the aquarian age, and hence his constant emphasis upon the fact that he was the "water of life, the "living water" which men needed. hence the esoteric name of this law is that of "water and the fishes" the piscean age slowly, very slowly, prepared the way for the divine expression of service, which will be the glory of the coming centuries. today, we have a world which is steadily coming to the realisation that "no man liveth unto himself, and that only as the love, about whi

service, which will be the glory of the coming centuries. today, we have a world which is steadily coming to the realisation that "no man liveth unto himself, and that only as the love, about which so much has been written and spoken, finds its outlet in service, can man begin to measure up to his innate capacity. the sign for the aquarian age is that of a man, carrying on his shoulders a jar of water so full that it pours over to all and sundry, and yet it diminishes not. the sign for this law of service is very similar, but the difference lies in this; that the man stands, perfectly balanced in the form of a cross, with arms stretched out and with the water pot upon his head. in this difference there lies much of real significance. the jar of water, posed upon the shoulders, is a sign o

is very similar, but the difference lies in this; that the man stands, perfectly balanced in the form of a cross, with arms stretched out and with the water pot upon his head. in this difference there lies much of real significance. the jar of water, posed upon the shoulders, is a sign of the burden of service. it is not easy to serve. man is today only beginning to learn how to serve. the jar of water upon the head of the man, who has been upon the cross of sacrifice for so long a time that the position has become to him perfectly natural, indicates that the cross, which has upheld him for so long, has now disappeared. the man with the water jar upon his head indicates to us poise, equilibrium and balance. for this balance, the understanding of the law of magnetic impulse has prepared him

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

nature. the statement is of vital importance; it expresses our immediate objectives and the nature of the field of service in which you as a group and not as individuals can function. this manipulation of energies has (for centuries) been carried forward by us but its effects have only been registered unconsciously by man. we have (speaking symbolically) rayed forth the light and distributed the water of life in a wide and general distribution with here and there (and rarely) some one isolated individual, responding actively and consciously. he thus became a tiny focal point of spiritual energy and light. now it has seemed to us possible to focus the light and knowledge much more definitely and to form groups on earth composed of the isolated, responding individuals so that more light and

i refer without my further elaborating. such is your problem. how shall we change your egoic focus and, at the same time, fuse more closely your two major rays so that the personality is subordinated to the soul. to aid in this specific meditation must be followed. note "this disciple is no longer working with the tibetan master, who makes the following comment about him "he has reached his high water mark for this life. further instruction is not necessary. he has enough upon which to work" to l. d. o. november 1937 my brother and my friend: many factors are responsible for bringing people together into such a group as this. there is, first of all, their mutual karmic relationship which, indicating as it does equality in aspiration and a general ability to make and hold certain spiritual

up that which hinders and pouring a cleansing tide through your personality. you seek to be a channel and you long adequately to serve. this i know. be willing, therefore, to let the "forces of light" enact their will within your life, e'en though you awaken with surprise to unknown and unrealised aspects of yourself both good and not so good. first month. a barrier of stone. a flood of cleansing water, and then the vision. the pilgrim then can chant: i stand in love. second month. a boat at rest upon a sea of blue. and then a tidal wave. but after that the calm. the boatman chants: the storm has brought me here. third month. a mountain top. snow with a fold of sunshine. a group of pilgrims on the upward way. one pilgrim chants: in love we walk the way. fourth month. three birds upon a tre

nd leaves and on the far horizon is a golden gate, with the two halves of its door closed. b. then picture yourself as watching the slow opening of the buds, until little by little, the field changes from green to gold, and all that can be seen is a mass of golden flowers, wide open in the sun. c. then imagine yourself, my brother, putting a foot upon the field and finding, instead of the mud and water which had been anticipated, a firm path which appears before you as you advance, dividing the field into two halves, and leading straight to the golden gates. d. as you advance along this path, imagine the two halves of the gate slowly opening as you go forward in confidence, looking at the gate and not at your feet. what you see within that portal and what interpretation you give to this sy

to stimulate the astral aura. this constitutes the third use or purpose of this meditation. the other two uses, i indicated in my last instruction. august 1934 brother of mine: may i at this time indicate to you two things, my brother, knowing that, as an old and experienced aspirant, you seek ever to see life truly as it is? first, in each life there is reached what i might call a definite high water mark of achievement, and the age at which this is reached varies almost infinitely. when it is reached, there is then a settled tendency towards crystallisation, towards a recognition of the life's thoughtform (this being the sum total of all the formulated ideas which have governed progress) and a gradual slipping under the dominance of that thoughtform. this inhibits further progress. when

ALICE A BAILEY13 PROBLEMS OF HUMANITY

evidence no ability to handle their own, as witness the treatment of the american negroes and the withholding of equal freedom and opportunity from them. they are restlessly experimenting with all phases of life, with every kind of idea and all kinds of relationships. the creative power of the race shows itself as yet in a wonderful control of nature and in great construction projects which bring water under control, or which relate all parts of this vast country through roads and waterways. america is a great battleground for experiment along creative lines; it is profoundly interested in trying out every kind of ideology. the fight between capital and labour will reach its climax in the united states, but will also be fought out in great britain and france. russia already has her own sol

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

rior to his "disappearance" he referred to the symbol of the aquarian age and to the task he would then perform. with his twelve disciples, he enacted a dramatic episode which epitomises the work which he would later undertake when the two thousand years of the piscean era would have passed away. he told his disciples to go into the city and that there they would meet a man, carrying a pitcher of water, that they should follow him to the upper room and there make ready the communion feast in which he and they would share (luke xxii.10) this they did and the last supper took place. the ancient symbol for the sign aquarius (into which our sun is now entering) is that of the water-carrier, the man with a pitcher of water. this passing of the sun- 42- the reappearance of the christ copyright 1

ng and stupendous. at that time also, the christ assumed two new functions: one is connected with the second mode of his physical appearance and the other with the mode of over-shadowing. over the masses, light, love and power are being poured forth and the growth of the christ-consciousness is, therefore, being constantly stimulated. by his physical presence, he will become the "dispenser of the water of life; through the over-shadowing of those sensitive to his impression and of his focussed mind, he becomes what is technically known as the "nourisher of the little ones" as dispenser of the water of life and as nourisher of the little ones, he enters upon his duties in the aquarian age, whilst as the centre of the triangle above mentioned, he influences, enlightens, and produces right re

wn as the "nourisher of the little ones" as dispenser of the water of life and as nourisher of the little ones, he enters upon his duties in the aquarian age, whilst as the centre of the triangle above mentioned, he influences, enlightens, and produces right relations in the masses of men. in the coming era, he will, therefore, be known as 1. the point within the triangle. 2. the dispenser of the water of life. 3. the nourisher of the little ones. these are descriptive of his threefold duties to mankind, and of the work which will be distinctive of his world service, throughout the aquarian age- 44- the reappearance of the christ copyright 1998 lucis trust let us look at these phases of his work and try to understand the significance of the responsibility which he has undertaken. some unde

fficult to realise and appreciate this possibility but it was equally difficult for the mass of men in the first centuries of the christian or piscean era to realise the future growth of the educational systems of the world and the spread of that knowledge which is distinctive of our present civilisation and culture. past attainment is ever the guarantee of future possibility. as dispenser of the water of life, his work is most mysterious and not at all easy to comprehend. in his public work, two thousand years ago, he said "i am come that they may have life and that they may have it more abundantly (john x.10) the life aspect from the angle of the vision of christ expresses itself in three ways: 1. as physical life, nourishing the cells of the body. this life is found within each atom of

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

en and women are becoming definitely self-assertive. the old commentary refers symbolically to this in the following words "the lion begins to roar. he rushes forth and, in his urge to live, he wields destruction. and then again he roars and rushing to the stream of life drinks deep. then, having drunk, the magic of the waters works. he stands transformed. the lion disappears and he who bears the water pot stands forth and starts upon his mission" those with vision can see this happening upon every side today. the water-carrier (another name for the world server) is starting upon his self-appointed task. hence the anchoring upon earth of the new group of world servers, whose representatives are found in every land and in every great city. this, i would remind you, has taken place without e

ives are found in every land and in every great city. this, i would remind you, has taken place without exception in every land and they work on all the different rays; they express many points of view; their field of service is widely differing and their techniques so diverse that in some cases comprehension is not easy to the smaller minded person. but, they all carry the pitcher containing the water of life upon their shoulder, reverting to the language of symbolism, and they all emit the light in some degree throughout their environment. to you, who live and work in this interim period and in this cycle of transition, with all its resultant outer chaos and upheaval, is given the task of expressing steadfastness, service and sacrifice. those are the three words which i give you. i have

the emotional nature and of all piscean characteristics. the thirty years can be looked upon as a period of spiritual unfoldment during the three divisions into which aquarius (and consequently the new age now upon us) will be divided. i refer to what is technically known as the three decans of each sign. in this sign the waters of the piscean age will, symbolically speaking, be absorbed into the water-pot carried on the shoulder of aquarius in the symbol which is distinctive of this sign, for aquarius is the water-carrier, bringing the water of life to the people life more abundantly. in the aquarian age, the risen christ is himself the water-carrier; he will not this time demonstrate the perfected life of a son of god, which was his main mission before; he will appear as the supreme head

ns in which all men and nations will understand each other and though speaking in many and diverse languages will know only one spiritual speech. it is significant that two important episodes are related in the final part of the gospel story one preceding and one following immediately after the apparent death of the christ. they are: 1. the story of the upper chamber to which the man carrying the water pot and typifying aquarius led the disciples, and in which the first communion service was held, participated in by all and foretelling that great relationship which will distinguish humanity in the coming age, after the tests of the piscean age. such a communion service has never yet been held, but the new age will see it take place. 2. the story of the upper chamber in which the disciples

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

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

in initiation became possible for its advanced humanity. 15. when a racial incarnation and a zodiacal cycle synchronise (which is not always the case) then there comes a significant and important focussing of the attention of the dweller on the angel and vice versa. this is taking place at this time at the close of the piscean era and when the aryan race has reached maturity and a relatively high water mark of development. discipleship is significant of maturity, and it is with mature development that the dweller is met. the aryan race is ready for discipleship. 16. the development of sensitivity in the individual and in the race indicates the imminence of the recognition of the angel from both angles of vision and the immediacy of the opportunity. this opportunity for active fusion has ne

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

appears, but that he may not reach (the angel guards the way) until the bull has rent and torn the man, and then the light shines forth; until the serpent dread has wrestled with the man and brought him to his knees, and then the lifting up into the light; until the lion has been tamed, the secret of the sphinx revealed, and then the revelation of the inner light; until the man has lifted up his water-pot and joined the ranks of those who are the water-bearers, and then the flowing of the stream of life will fill his water-pot and drain the rancid pool and cleanse its source and thus reveal the hidden way which leads unto the innermost light, hid by the final cross. then, from the cross of man, the initiate finds his way, passes the angel and leaves behind the inner torn veil, mounts the

gy copyright 1998 lucis trust the heat of earth, the fiery temper of the mother, destroyed the form, released the soul and so the lesser self was killed (scorpio. the waters drowned the man. the fish was made to disappear. it then appeared again only to die or else to die and bring salvation (pisces. thus there are symbolically the death through fire, the death through earth and the death through water burning, suffocation and drowning but, in this world cycle, the death through air is not either known or understood. there are not therefore four deaths, as the goal of our system during manifestation is "initiation or release into the air" so that the bird of life out of time and space can fly free. the concept which the law of correspondence brings of the final death is covered by the word

he concept which the law of correspondence brings of the final death is covered by the words liberation, relinquishment and final initiation, and means little to humanity, for it concerns the planetary logos and his life cycle. the three deaths which do overtake man, the individual and the human family as a whole, release the soul into three great planetary centres: 1. the death by drowning or by water in pisces releases man again into that great centre which we call humanity, and there experience is gained. herein lies the mystery of the fish-goddesses of this sign "who spawn their young again and yet again" 2. the death by suffocation in scorpio releases man into the planetary centre which we call the hierarchy. 3. the death by fire or burning in aries releases man into another centre to

nce of mercury, or whether they are the birth of the ideas of god in the form of the hierarchical plans to which the initiate becomes sensitive. 2. cancer, the "birthplace into the life of form" the door into physical incarnation. this is the sign in which humanity, as a whole integrated unit, is born, the scene of the emergence of the fourth kingdom in nature. humanity has "emerged from rock and water and brings its habitation with it (as the old commentary expresses it) and mass instinctual consciousness comes into being. note that phrase. 3. leo, the "birthplace of the individual" the coming into form of individual self-conscious man who emerges out of the mass and herd in cancer, substituting, for instinctual consciousness, self-awareness and a sense of responsibility of an individual

nated and imprisoned christ; the germ of the christ life is psychically impressed, becoming constantly more sensitive to these psychical impressions, swept by desire which ever changes, constantly aware of all impinging contacts, but unable as yet to interpret them correctly, for the mind has not been awakened adequately in virgo. this hidden christ is unable to free itself from "contact with the water" that point is eventually reached and is being reached with great rapidity in the present human stage where another and major change is deemed desirable and this is the result of the many lesser changes. change is ever needed but the method changes itself from the constant variability and mutability of the mutable cross to certain changes of a major kind which are brought about by a more per

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of the municipal water systems of great britain. he had a large family. his eldest daughter, my aunt dora, married brian barttelot, brother of sir walter barttelot of stopham park, pulborough, sussex, and as she was appointed our guardian on the death of our grandparents we saw much of her and her four children. two of these cousins remained my close friends all through my life. they were both considerably older t

rocky and with high mountains on either side. the people, crowded in the valley, faced towards the east and towards a narrow, bottle-necked passage at the end. just before this funnel shaped passage there stood an immense rock, rising out of the floor of the valley like a great table, and on the top of the rock was a crystal bowl which looked as if it was three feet across. this bowl was full of water. standing ahead of the crowd and in front of the rock were three figures. they formed a triangle and, to my surprise, the one at the apex of the triangle seemed to me to be the christ. the waiting crowd appeared to be in constant movement, and as they moved they formed great and familiar symbols the cross in its various forms, the circle with the point in the centre, the five-pointed star an

latin, and from the latin into old english and thence, at a much later date, into the standard st. james version. the same is true of biblical translations into all the many languages. i have been told that when the new testament was being translated into french, some decades ago, they came to the words of christ where he says- 31- the unfinished autobiography copyright 1998 lucis trust "i am the water of life" joyously they translated it as "eau de vie" and proceeded to publish. then they realised that those three words are the french name for "brandy" and had to reprint, making christ say "i am living water "eau vivante" which somehow is not exactly the same thing. translations of the bible have passed through many hands; they are the result of the theological thinking of many monks and

s and taking it by and large, i do not think i really did so badly- 41- the unfinished autobiography copyright 1998 lucis trust i was at first almost stunned by the wonder of the orient. it was all so new, so strange, so utterly different to anything i had imagined. colour, beautiful buildings, dirt and degradation, palm trees and bamboos, lovely little children and women (in those days) carrying water-pots on their heads; water buffaloes and queer carriages, such as gharries and ekkas (i wonder if they have them now) crowded bazaars and streets of native shops, silverware and beautiful carpets, silent-footed natives, moslems, hindus, sikhs, rajputs, gurkhas, native soldiers and policemen, an occasional elephant with his mahout, strange smells, unfamiliar language, and always the sun, exce

scribe the beauty of the italian lakes. to my mind lake maggiore on the shores of which olga's villa is found, is one of the most beautiful and it is one of the largest in italy. part of the lake is in swiss territory in the canton of ticino but most of it is in italy. the lake is so blue, the little villages are so picturesque, perched as they are on the sides of the hills reaching down into the water. i know nothing more beautiful to look at than the view from ronco looking up and down the lake. it is useless for me to write about it for i have not got the words, but the beauty of it none of us will ever forget. such are the things one pictures to oneself in moments of fatigue and disillusionment, and yet behind all this beauty were corruption and very ancient evil. the district had been

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

is undesirable, flowing from the centres below the diaphragm to those above. the physical body (etheric and dense) can be pictured as a house with two telephonic installations one bringing in energies from without the house and the other being in the nature of a house telephone from room to room. the analogy is far more accurate than appears to the casual thinker. in every modern house, light and water and gas and telephonic interchange are brought. light, the symbol of the soul; water, the symbol of the emotions; telephonic interchange, the symbol of mind with its intercommunication of knowledges; and gas, the symbol of the etheric nature- 24- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is interesting and saddening to note that that which at pre

se of this method of disposing of the discarded physical vehicles of the souls who are passing out of incarnation. as the soil becomes less tainted, and as soul contact is established, we can hope to see a steady decrease in the number of those who succumb to the inherited taints. curiously enough, the free use of salt sea bathing has a definite effect on the healthiness of the physical body. the water, incidentally absorbed through the medium of the skin and by the mouth, has a vitally prophylactic effect. one of the major problems today to the psychologist and in a lesser degree to the medical man, is the growth of homosexuality, both female and male. specious arguments are brought forth in order to prove that this abnormal development (and the consequent interest in this morbid tendency

as brought the whole problem to the surface of the human consciousness and the ancient atlantean struggle is being bitterly waged, with the probability that this time the great white lodge will triumph. that was not the case in the earlier conflict. then the war was ended by the intervention of the planetary logos himself, and that ancient civilisation went down into the deeps and was engulfed in water the symbol of purity, sanitation and universality, and therefore appropriate as an ending for what one of the masters has called "a tubercularly oriented race" death by drowning and death by obscure physical means which i am not at liberty to describe have both been tried in the effort to salvage humanity. today, death by fire is the applied technique, and it promises to be successful. in co

estion i do not intend to answer. the controlling of modern disease is being handled by modern medicine primarily in three ways: through the science of sanitation, through preventive medicine, and through inoculation. these are the lower correspondences to methods of activity emanating from the astral plane, from the etheric levels, and from the earth itself. the science of sanitation, the use of water, and the growing knowledge of hydrotherapy are the precipitation on earth of certain inner activities on the astral plane of a most definite nature. from the angle of the aspirant, these methods are called purification. the science of prevention (both of diseases and of death) is the precipitation on earth of certain modes of procedure on the etheric plane whereby forces are correctly used a

sanity and imbalance today is due to three major causes: 1. the transitional period of today producing a clash between the aquarian and the piscean forces, has led to a condition which makes it very difficult for sensitive people to live normally at all. to express the idea in symbol: it is almost as if the race, after habituating itself to live on the earth, had now to accustom itself to live in water. i am talking from the standpoint of the form. 2. the intense spiritual and mental stimulation which is being applied today to the masses by the planetary hierarchy. the intent is to bring to an end old forms of living, to create new forms through the process of adjustment, and thus bring in a new civilisation based on a more subjective culture. i would ask you to ponder on this last sentenc

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ion) out of the group, and therefore out of my ashram. the constant condition of irritation in which he lived was the result of the ceaseless conflict between his aspiring soul nature and his inert and essentially selfish personality; that is now over and for the rest of this life it can be assumed that he has- 23- discipleship in the new age- volume ii copyright 1998 lucis trust reached his high water mark and is passing through a period definitely temporary of retrogression or of recession. next life will see him pass triumphantly his present point of attainment, leaving him stabilised upon the way. he remains, therefore, tenuously linked with the new seed group a linking which is stronger upon the subjective side than upon the outer. three of your comrades in the earlier groups have rej

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

shiva. upon the- 173- discipleship in the new age- volume ii copyright 1998 lucis trust stream, between the two extremes, there floats the eye of vision a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, one fluid as the sea, and two which look from here to there. fire, water and the earth all need the vital air. the air is life. the air is god" the significance of this formula is not difficult for the advanced student to grasp in connection with himself. the eye of knowledge, the eye of vision and the directing eye of deity are familiar to him. but it is the great and major esoteric implications which i ask you to consider. an extension of these concepts to a ma

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

shiva. upon the stream- 181- discipleship in the new age- volume ii copyright 1998 lucis trust between the two extremes, there floats the eye of vision; a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, one fluid as the sea, and two which look from here to there. fire, water and the earth all need the vital air. the air is life. the air is god" these formulas and their implications have caused some of you concern because of their extreme difficulty of interpretation. i would ask you to bear in mind that you are individually quite unable to grasp the extent of your own comprehension because the mind (the major conditioning factor in a disciple's life in the early

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

th verdure" i am speaking here in the language of symbolism which is, as you well know, the language of truth. one small plant which, in its turn, succeeds in producing a seed, through rightful fruition can thus reproduce itself in multiple order. be not therefore unduly impressed by the smallness of the effort. a tiny seed is a potent force if duly tended, rightly nurtured and ripened by sun and water within the soil its potencies are unpredictable. certain germ ideas are emerging into the human consciousness. these differ peculiarly from those of the past, and it is these widely different ideas which are the distinctive characteristics of the new age, the aquarian age. hitherto the great ideas which succeeded finally in controlling a race in any age have been the gift of the intuitive so

r modern scientific knowledge was possessed by these priest-kings and constituted in the eyes of the masses a form of wonderful magic. sanitation, hygiene, means of transportation and air machines were developed and of a very high order; these were not the result however of man's achievement but gifts from the hierarchy, developed or constructed under a wise guidance. there was command of air and water because the guides of the race knew how to control and master the forces of nature and of the elements, but none of it was the result of human understanding, knowledge or effort. the minds of men were undeveloped and not adequate to such a task, any more than is the mind of a little child- 80- the externalisation of the hierarchy copyright 1998 lucis trust the cleavage between the two groups

estigator and by those engaged in magical work of any kind anent the use of invocation as it applies to elemental forces and subhuman agents, with the consequent evocation of active agents and responsible energies of some kind or another upon the physical plane. what is oft forgotten is that this process consists entirely of the production of contact and subsequent control of the forces of earth, water, fire and air. this is one of the aims of the magical workers but it concerns material nature and the control of substance and, in the realm of the lower occultism, is allied to the invocation and evocation of money, good health and the tangible material results as practised in the realm of mysticism by many schools of thought. note this, for it holds a clue to the relation of occultism and

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

he materialising of the plan in conformity with the purpose. this is the creative work of thoughtform building and that is why, we are told, that the first great demand "sounds forth within the world of god's ideas and towards the desert, a long time left behind. upon that great demand the initiate who has pledged himself to serve the world returns into that desert, bringing with him the seed and water for which the desert cries" the second demand is related to the earlier cry of the disciple, which was sounded forth "over the seas" it refers to the world of glamour in which humanity struggles, and to the emotional world in which mankind is sunk as if drowning in the ocean. we are told in the bible, and the thought is based on information to be found in the archives of the masters, that "t

impact of this energy. this type of energy takes form, and the massed forms of these glamours constitute the opposing door and oppose the passing of the aspirant on to the next phase of the path. with this electrical energy he must deal before he takes the second initiation. these particular energies are not thoughtforms; they are drifting, undefined and exceedingly fluid. of this type of energy water is the symbol, and this is one reason why this second initiation is called the baptism initiation, or the initiation of "entering the stream" 3. the electrical energy of the mind now creates the door for the third initiation, and the obstruction which confronts the initiate is that of the electrical figments of his own thinking, shining with a light which is all their own (for they are of th

the act of projection. the energy of the monad can be evoked, but it results in a down-pouring towards its working agent and it is not an act of projection per se. the act of projection is the work of the "shadow and the reflection" the old commentary says in this connection, when dealing with the word of power for each ray "when there is no shadow, for the sun is clear, and no reflection for the water is no more, then naught remains but the one who stands with eyes directing life and form. the threefold shadow now is one. the three of self exists no more. the higher three descends and all the nine are one. await the time" when, therefore, the ray of the soul dominates the ray of the personality, then the self becomes the acting agent, aided by the ray of the lower self. the rays of the th

ivine purpose: the manifestation of the kingdom of god. the work of sixth ray energy, the result of the long cycle of piscean energy, and the impact of the incoming aquarian energy will bring a potent transformation in the "watery realm" of the astral- 380- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust plane. the symbol of that plane has ever been water fluid, stormy, reflecting all impressions, the source of mist and fog, and yet ever essential to human living. the piscean age, now in process of passing away, is also closely related to this plane and to the symbol of water; it fixed in the human consciousness the realisation that "men are as fishes, immersed in the sea of emotions" aquarius is also known by the symbol of water, for aquariu

d, stormy, reflecting all impressions, the source of mist and fog, and yet ever essential to human living. the piscean age, now in process of passing away, is also closely related to this plane and to the symbol of water; it fixed in the human consciousness the realisation that "men are as fishes, immersed in the sea of emotions" aquarius is also known by the symbol of water, for aquarius is the "water-carrier" the sixth ray will bring together all these energies in time and space: ray energy, piscean energy, aquarian energy and the energy of the astral plane itself; this again produces a vortex of force which is invocative of mental energy; it is a controlling factor, which has plunged humanity into a tumultuous awareness of clashing ideologies, which has precipitated a reflected vortex i

ALICE BAILEY THE LABOURS OF HERCULES

he sign scorpio; for the great work was to overcome illusion. it was consummated and carried to completion in the sign scorpio. the motto of that sign is silence. in capricorn he becomes the initiate, and this stage is always impossible until illusion has been overcome and the power of silence has been [24] achieved. therefore, when an infant in the cradle, unable to speak, he symbolized the high water mark of his achievement by strangling the two serpents. then, at his maturity, he symbolized in himself aquarius the man, whose motto is "to know. he had a mind and used his intellect in active work and service. so, doing and daring, in silence and with knowledge, he overcame all obstacles and passed undeterred from aries to pisces; starting in aries as the humble aspirant and ending in pisc

which shone upon the forehead of the bull, a bright lamp in a dark place. this light- 26- the labours of hercules moving as moved the bull, led him. from place to place. alone, he sought the bull; alone he chased it to its lair; alone he captured it and mounted on its back. around him stood the sisters seven, urging him on his way and, in the shining light, he rode the bull across the glimmering water to the isle of crete unto the land where dwelt the cyclops three. these three great sons of god awaited his return, watching his progress through the waves. he rode the bull as if it were a horse, and with the sisters singing as he went, drew near unto the land "he comes with strength, said brontes, and went to meet him on the shore "he rides in light" said steropes "his inner light will bri

meet him on the shore "he rides in light" said steropes "his inner light will brighter be" then fanned the light to sudden flame "he comes with speed" said arges "he is riding through the waves" hercules nearer drew, urging the sacred bull upon the way, throwing the light upon the trail which led from crete unto the temple of the lord, within the city of the oneeyed men. upon the mainland, at the water's edge, these three men stood and grasped the bull, taking it thus away from hercules "what hast thou here" said brontes, arresting hercules upon the way "the sacred bull, oh, holy one "who art thou? tell us now thy name" said steropes "i am the son of hera, a son of man and yet a son of god. i have performed my task. take now the bull into the holy place and save it from due death. minos de

sun, whose four arms or rays typify the four corners of the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs are both cosmical and spiritual, they represent the basic elements resembling our human principles. the sign leo represents fire or spirit; taurus, earth or body; aquarius, air or mind; and scorpio represents water likened to the soul. leo, as the lion, is the strength of the lower nature, and is the serpent of force which, if directed upward, overcomes. taurus, the bull, is always the symbol of creative force. aquarius, the man, is the light-bearer, or light-bringer. scorpio, the scorpion, is often transmuted with aquila, the eagle. which rises at the same time with scorpio; they are closely linked in

he wound, made by an arrow from the bow he had possessed and used. the doe was his by right of search. the doe was his by right of skill and the prowess of his arm "the doe is therefore doubly mine" he said. but artemis, standing within the outer court of that most holy place heard his loud cry of victory and said "not so. the doe is mine and always has been mine. i saw its form, reflected in the water; i heard its feet upon the ways of earth; i know the doe is mine, for every form is mine" the sun-god spoke, from out the holy place "the doe is mine, not yours, o artemis! its spirit rests with me from all eternity, here in the center of the holy shrine. you may not enter here, o artemis, but know i speak the truth. diana, that fair huntress- 48- the labours of hercules of the lord, may ent

AN INTRO TO STUDY OF THE KABALAH

itions of an english translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and human organs. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. the "sepher yetzirah" is mentioned in the talmuds, both of jerusalem and of babylon; it was writt

ANALYSIS OF THE 5 6 INITIATION

to secure admission to the palace of the great ki t1-3 analysis of the 5=6 initiation by g.h. frater p.c.a. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the candidate is brought forth in preparation for the actual initiation and placed within the confines of the womb box. the candidate then spends twenty-one hours in confined space in total darkness with only short intervals for bread, water and physical defecation requirements. how this prepares the candidate 1. the candidate is allowed to face fear within him or herself. there is no reason for fear to exist as the candidate is made as comfortable as possible and ventilation is abundant. this places the candidate in a position of examining and experiencing the exact same forces that chain the human consciousness from achieving

ANATHEMA OF ZOS

d fears? shall age alone transmute desire? not yet have i disentangled illusion from reality: for i know not men from swine, dreams from reality; or whether i did speak only unto myself. neither know i to whom my anathema would be the more impressionable. my insensible soliloquy is eaten as revelation! what i spake with hard strived conceit to increase enterprise brings forth only swinish snorts. water is not alone in finding its level. i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon the tables of the law or into the troughs, at least i have not cast away the flesh of dreams. and turning towards his light, zos said: this my will, o thou glorious sun. i am weary of my snakes descendingmaking slush. farewell antithesis. i have suffered. all is pai

APOCRYPHON OF JOHN

being prior to everything. for he is the head of all the aeons, and it is he who gives them strength in his goodness. for we know not the ineffable things, and we do not understand what is immeasurable, except for him who came forth from him, namely (from) the father. for it is he who told it to us alone. for it is he who looks at himself in his light which surrounds him, namely the spring of the water of life. and it is he who gives to all the aeons and in every way (and) who gazes upon his image which he sees in the spring of the spirit. it is he who puts his desire in his water-light which is in the spring of the pure light-water which surrounds him "and his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. this is the first p

nd the whole aeon of the chief archon trembled, and the foundations of the abyss shook. and of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and according to our likeness, that his image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its natura

he archons might not know her, but that the epinoia might be a correction of the deficiency of the mother "and the man came forth because of the shadow of the light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tomb of the newly-form

nowledge of the all noticed (it, she sent some and they snatched life out of eve "and the chief archon seduced her and he begot in her two sons; the first and the second (are) eloim and yave. eloim has a bear-face and yave has a cat-face. the one is righteous but the other is unrighteous (yave is righteous but eloim is unrighteous) yave he set over the fire and the wind, and eloim he set over the water and the earth. and these he called with the names cain and abel with a view to deceive "now up to the present day, sexual intercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit. the apocryphon of john http//www.pseudepigrapha.com/apoc

ver the tomb. and when adam recognized the likeness of his own foreknowledge, he begot the likeness of the son of man. he called him seth, according to the way of the race in the aeons. likewise, the mother also sent down her spirit, which is in her likeness and a copy of those who are in the pleroma, for she will prepare a dwelling place for the aeons which will come down. and he made them drink water of forgetfulness, from the chief archon, in order that they might not know from where they came. thus, the seed remained for a while assisting (him, in order that, when the spirit comes forth from the holy aeons, he may raise up and heal him from the deficiency, that the whole pleroma may (again) become holy and faultless" and i said to the savior "lord, will all the souls then be brought sa

ARADIA GOSPEL OF THE WITCHES

diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin the ocean, on its water; page 71 n r r r r r come lappetito viene mangiando,e viene il guadagno lavorando e risparmiando.as appetite comes by eating and craving,profit results from labour and saving.t o be born in a full moon means to have an enlightened mind, and a high tide signifies an exaltedintellect and full of thought. it is not enough to have a fine boat of fortune.bisogna anche lavorareper farla bene andar

en she had beeninvoked. having done some good deed. she gave her the power to gratify those who had conjuredher by granting her or him success in love:t o bless or curse with power friends or enemies [to do good or evil].t o converse with spirits.t o find hidden treasures in ancient ruins.t o conjure the spirits of priests who died leaving treasures.t o understand the voice of the wind.t o change water into wine.t o divine with cards.t o know the secrets of the hand (palmistry).t o cure diseases.t o make those who are ugly beautiful.t o tame wild beasts.whatever thing should be asked from the spirit of aradia, that should be granted unto those whomerited her favour.and thus must they invoke her:thus do i seek aradia! aradia! aradia! 8 at midnight, at midnight i go into a field, and with me

.t o know the secrets of the hand (palmistry).t o cure diseases.t o make those who are ugly beautiful.t o tame wild beasts.whatever thing should be asked from the spirit of aradia, that should be granted unto those whomerited her favour.and thus must they invoke her:thus do i seek aradia! aradia! aradia! 8 at midnight, at midnight i go into a field, and with me i bearwater, wine, and salt, i bear water, wine, and salt, and my talisman my talisman, my talisman,and a red small bag which i ever hold in my hand con dentro, con dentro, sale, with salt in it, in it.with water and wine i bless myself, i bless myselfwith devotion to implore a favour from aradia,aradia.sconjurazione di aradia.aradia, aradia mia!tu che siei figlia del pi peggioreche si trova nell inferno,che dal paradiso fu discacci

, make music, and then love in the darkness, with all the lights extin-guished; for it is the spirit of dianawho extinguishes them, and so they will dance and make musicin her praise. page 14 my blessing at last i will give to thee!here follows the conjuration of the salt.conjuration of the salt.i do conjure thee, salt, lo! here at noon,exactly in the middle of a streami take my place and see the water round,likewise the sun, and think of nothing elsewhile here besides the water and the sun:for all my soul is turned in truth to them;i do indeed desire no other thought,i yearn to learn the very truth of truths,for i have suffered long with the desiret o know my future or my coming fate,if good or evil will prevail in it.water and sun, be gracious unto me!here follows the conjuration of cain

:se questa grazia o cano non mi farai,pace e bene non avrai!the conjuration of cain.i conjure thee, o cain, as thou canst neerhave rest or peace until thou shalt be freedfrom the sun 6 where thou art prisoned, and must gobeating thy hands and running fast meanwhile: 7 i pray thee let me know my destiny;and if tis evil, change its course for me!if thou wilt grant this grace, ill see it clearin the water in the splendour of the sun;and thou, o cain, shalt tell by word of mouthwhatever this my destiny is to be.and unless thou grantest this,mayst thou neer know peace or bliss! page 13 n r r r r r scongiurazione del sale.scongiuro il sale suona mezza girno,in punto in mezzo a un fiume,entro e qui miro lacqua.lacqua e al sol altro non penso,che a lacqua e al sol, allorola mia menta tutta e rivol

BAPHOMANTIS LUCIFERIAN SATANIC MASS

ably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking around the altar (3x's perfered, while chanting the sanctus satanas chant "sanctus satanas sanctus, dominus diabolus saboath, satanas-venire!,satanas-venire, ave satanas,ave satanas, tui sunt caeli,tua est terra,ave sata

tagram and say: i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord and may thy blessing descend upon me. pick up the pitcher of water and pour the water into bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat, the ground parted and water sprung up. and cain partook of it's sweetness. dip the aspergeant into the water turn to each compass point and say. in the name of lucifer i bless thee with the waters of life! female: dip your finger i

BASIL VALENTINE TWELVE KEYS

lowing way. a celestial influence descends from above, by the decree and ordinance of god, and mingles with the astral proper ties. when this union has taken place, the two bring forth a third namely, an earth vlike twelve keys of basil valentine 12 of 95 substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, and earth, take their origin. these elements work underground in the form of fire, and there produce what hermes, and all who have preceded me, call the three first principles, viz, the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our magistery. in the course of time these three unite, and are changed through the action of f

ents. it need not be sought so far back. if you can only rectify the mercury, sulphur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul, you thereby firmly rivet the chain of love, and prepare the palace for the coronation. these things represent a liquid key, comparable to the celestial influence, and a dry water joined to the terrestrial substance: all which are one thing, derived from three, and two, and one. if you understand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this matter to you more plainly and ope

art, as an anatomist dissects the human body. thus change your gold back into what it was before it became gold; and thou shalt find the seed, the beginning, the middle, and the end vthat from which our gold and its female principle are derived, viz, the pure and subtle spirit, the spotless soul, and the astral salt and balsam. when these three are united, we may call them the mercurial liquid: a water which was examined by mercury, found by him to be pure and spotless, and therefore espoused by him as his wife. of the two was born an incombustible oil; for mercury became so proud that he hardly knew himself. he put twelve keys of basil valentine 17 of 95 forth eagle feathers, and devoured the slippery tail, of the dragon, and challenged mars to battle. then mars summoned his horsemen, and

ze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of the mighty beast from the east. give the animal from the east wings, that it may be on an equality with the bird from the south. for the animal from the east must be deprived of its lion s skin, and lose its wings. then it must plunge in the salt water of the vast ocean, and emerge thence in renovated beauty. plunge thy volatile spirits in a deep spring whose waters never fail, that they may become like their mother, who is hidden therein, and born of three. twelve keys of basil valentine 21 of 95 hungary is my native land, the sky and the stars are my habitation, the earth is my spouse. though i must die and be buried, yet vulcan causes m

ves her chariot, and imparts the gift of wisdom to men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce heat, and make it fall into the red sea, and there be drowned. then dry up the water twelve keys of basil valentine 22 of 95 with fire and air till the earth reappears, and you will have all vin vall. if you cannot find it in this way, look around upon the things that are in the world. then you will find the all vin vall, which is the attracting force of all metals and minerals derived from salt and sulphur, and twice born of mercury. more i may not say about all vin v all

BEHOLDERS OF NIGHT

membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber- such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstru

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

.k.asa: as with the obstacle demons, the most common attribute of flesh-eating demons is implied by their name. they are associated with the indian demons called r.k.asa, the most popular demons encountered in indian epics and lore. 4. serpent demons (tib. klu; skt. n.ga: these entities are serpentine deities who generally abide in lakes, rivers, and subterranean realms. they are known to pollute water and hinder the construction of dykes and irrigation works. if angered, they can cause diseases such as leprosy. their name implies the shape they commonly hold, though iconographic representations also depict serpent deities with human upper bodies and a snake tail instead of legs. 5. might demons (tib. btsan: these are indigenous tibetan deities who are known to be war-like and wrathful. th

ed and used during these activities. these ritual implements are found in many tibetan rituals and their purposes vary depending on their symbolic significance and role within the specific junctures of a ritual. most of these materials are offerings and thus represent various magical and precious objects. in the texts, these materials, represented symbolically within the ritual program by colored water or dough, tend to be described as substances such as blood, hearts, bones, and flesh from human or animal sources items generally considered highly impure. their significance is two-fold. first, they represent the base substances that protector deities like tsiu marpo once feasted upon during their careers as malicious local deities before subjugation. as these figures still exhibit such fie

ll of these items are placed within a larger constructed palace, though the details on the construction of this palace are not provided. the main effigy also appears to represent an offering to tsiu marpo, as the fifth chapter of the tantra details. other material preparations include molding torma offerings and arranging the other less abstract offerings of flowers, incense, and purified scented water. the torma offerings specifically involve seven molds symbolic of food offerings that will be given to the seven riders during the ritual. all of this is in effort to localize the deities in temporal space, a process that is further aided by the visualizations that fill the text and are performed mentally by the ritual performer. 1.14 chapter 4: mantra the fourth chapter provides the lengthy

statement on the secret text. the introduction outlines four so-called scrolls that are the four stages by which tsiu marpo and his retinue are summoned and directed toward the ritual goal. the first stage, the outer offerings, initially attracts tsiu marpo and his riders, who assemble before the ritual performer. these offerings are the golden and turquoise drinks, signified by bowls of colored water or beer. 2.22. second stage [summon] by means of the inner cane whip the second stage, the inner cane whip, lures the deities further by striking a ritual whip during the mantra recitation, followed by other ritual activities. it is at this point that the deities are entreated to perform specific deeds that the practitioner expresses. 2.23. third stage [summon] by means of secret life stone

ablished, the process of offering can begin. the first set of offerings consists of a series of drinks, either of beer or blood. these offerings are meant to refresh tsiu marpo so that he may more effectively protect the buddhist teachings and perform proper activities. the next offering is of food, specifically raw meat. again, most of these offerings are symbolic and thus represented by colored water or tormas. however, actual tibetan beer (chang) is used for the beer offerings, and many g nkhangs, which house the statues of fierce deities such as tsiu marpo, are filled with the overpowering scent of alcohol that fills the golden chalices placed in front of the statues. once these offerings are made and, presumably, accepted, the performer confesses all his faults and misdeeds. this conf

BLACK SERPENT1

here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmosphere. light the candles from belial to leviathan. then- carrying a chalice of water (with sea salt) in one hand and a dagger in the other (doesn't matter which) approach each point and kneel reciting the enn for leviathan and dip the dagger into the water and sprinkle it above each candle. finally, invite the fifth element from the center of the ritual space. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wis

. kneel at the altar in prayer "we pray thee leviathn, bestow upon us the strength of your design. let the serpent wise deal death to the lies of our enemies. allow our empathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer us. we are as the swift flowing tide ebbing to and fro. we humbly pay homage to thee in our offer of sea salt and water that you may know our respect for your vast strength. we offer requests of healing and emotional balance that we may employ your creation to do so. hail leviathan. lord and master of water" then comes the typical ritual body in which requests of healing and emotional balance are burned within the alter or primary ritual space fire (i.e. a bowl, incense burner, or bonfire) use the remaining w

creation to do so. hail leviathan. lord and master of water" then comes the typical ritual body in which requests of healing and emotional balance are burned within the alter or primary ritual space fire (i.e. a bowl, incense burner, or bonfire) use the remaining water to put out the fire once the requests have been burnt. the ashes must be crushed to a fine powder and later dispersed in running water (i.e. ocean, stream. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail leviathan. lord and master of water. we thank thee for being present at our ritual. we bid you, go in peace" close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you

BLAVATSKY H P ANTHROPOGENESIS

3] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a maiden, beauteous daughter of the ether, passed for ages her existence in the great expanse of heaven. seven hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol. 2, page] 15 stanzas from the book of dzyan. anthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the fourth is subservient to the l

not every verse is translated verbatim. a periphrasis is sometimes used for the sake of clearness and intelligibility, where a literal translation would be quite unintelligible[[vol. 2, page] 16 the secret doctrine. after thirty crores she turned round. she lay on her back; on her side. she would call no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men, terrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. displeased they were. our flesh is not there. no fit rupas for our

not turbid, they must drink. let us dry them. 8. the flames came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched them. the lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven. 12. the great chohans called the lords of the moon, of the airy bodies "bring fort

holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground got wings. they of the long necks in the water became the progenitors of the fowls of the air. 30. during the third race the boneless animals grew and changed: they became animals with bones, their chhayas became solid. 31. the animals separated the first. they began to breed. the two-fold man separated also. he said "let us as they; let us unite and make creatures" they did. 32. and those which had no spark took huge she-animals unto th

they built huge cities. of rare earths and metals they built, and out of the fires vomited, out of the white stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was r

BLAVATSKY H P COSMOGENESIS

were once upon a time covered with cities that could well vie with babylon. a whole geological period has swept over the land, since those cities breathed their last, as the mounds of shifting sand, and the sterile and now dead soil of the immense central plains of the basin of tarim testify. the borderlands alone are superficially known to the traveller. within those table-lands of sand there is water, and fresh oases are found blooming there, wherein no european foot has ever yet ventured, or trodden the now treacherous soil. among these verdant oases there are some which are entirely inaccessible even to the native profane traveller. hurricanes may "tear up the sands and sweep whole plains away" they are powerless to destroy that which is beyond their reach. built deep in the bowels of

io of 35 to 1. if three such evidences are joined together the certitude will become 215/216. the agreement of ten persons giving each 1/2 of certitude will produce 1023/1024, etc, etc. the occultist may remain satisfied, and care for no more[[vol. 1, page xlviii[[blank[[vol. 1, page 1] proem- pages from a pre-historic period. an archaic manuscript- a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process- is before the writer's eye. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point. the first, the student knows to represent kosmos in eternity, before the re-awakening of still slumbering energy, the emanation of the word in later systems. the point in the hit

mbolism forming part ii, as well as in part iii, these being often more full of information than the text[[vol. 1, page 25] part i. cosmic evolution- seven stanzas translated with commentaries from the secret book of dzyan[[vol. 1, page 26] nor aught nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless by itself, other than it there nothing since has been. darkness there was, and all at first was veiled in gloom profound- an ocean without light- the germ that still lay covered in the husk burst forth, one nature, from the fervent heat. who kno

roughout the depths of mother, the root that grows in the depths of the ocean of life. 5. the root remains, the light remains, the curds remain, and still oeaohoo is one. 6. the root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. darkness vanished and was no more; it disappeared in its own essence, the body of fire and water, or father and mother. 7. behold, oh lanoo! the radiant child of the two, the unparalleled refulgent glory: bright space son of dark space, which emerges from the depths of the great dark waters. it is oeaohoo the younger, the* he shines forth as the son; he is the blazing divine dragon of wisdom; the one is four, and four takes to itself three* and the union produces the sapta, in whom are

the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters. 8. where was the germ and where was now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and that is light, the white brilliant son of the dark hidden father. 9. light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother. 10. father-mother spin a web whose upper end is fastened to spirit- the light of the one darkness- and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is svabhavat[[footnote(s* in the english translation from the sanskrit the numbers are given in that language, eka, chatur, etc, e

BLUE EQUINOX

ve and pleasure are rituals, must be rituals .there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the child of the prophet.secret, o prophet! a feast for the supreme ritual, and feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. it all depends on you own acceptance of this new law, and you are not asked to believe anything, to a

let the scribe depart among his ways. 64. but thou and i are stretched at our ease among the vines; what is he? 65. o thou beloved one! is there not an end? nay, but there is an end. awake! arise! gird up thy limbs, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. liber lxv 77 iii 1. verily and amen! i passed through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up thyself unto the mountain of initiation. 4. but i remembered. yea

lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcen

uscious devil of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been broken in pieces upon the wheel; the hands of the hangman have bound her unto it. 43. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens

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

BOOK OF ENOCH

vents in the sky; how the lights in the sky do not change their courses, how each rises and sets in order, each at its proper time, and they do not transgress their law. 2.2] consider the earth and understand from the work that is done upon it, from the beginning to the end, that no work of god changes as it becomes manifest. 2.3] consider the summer and the winter; how the whole earth is full of water and the clouds and dew and rain rest upon it. 3.1] contemplate and see how all the trees appear withered and all their leaves are stripped- with the exception of the fourteen trees, which are not stripped, which remain with the old leaves until the new come after two or three years. 4.1] and, again, contemplate the days of summer; how at its beginning the sun is above it. you seek shelter an

hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shaking and trembling, i fell on my face. 14.15] and i saw in the vision, and behold, another house which was

were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the pla

, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers of the earth, and the mouth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds

re, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both height and depth, they were immeasurable. 18.12] and beyond this chasm, i saw a place, and it had neither the sky above it, nor the foundation of earth below it; there was no water on it, and no birds, but it was a desert place. 18.13] and a terrible thing i saw there, seven stars, like great burning mountains. 18.14] and like a spirit questioning me, the angel said: this is the place of the end of heaven and earth; this is the prison for the stars of heaven and the host of heaven. 18.15] and the stars which roll over the fire, these are the ones which transgressed the

BOOK OF JASHAR

into the mountains "make disks of wood, two by two, and set rods through their centers. lay a sled four cubits long across the rods, and put all that you possess on the sled. then go with your family up to the high slopes of mount ararat. for the forests below are to be destroyed by a great flood which will cover all the lands of the world" to raise the sea level over all land would require more water than then existed in the oceans of the world. noah knew that her family would wonder how more water could be made. so she asked whether god's plan would deviate from the natural laws, which had guided the universe since the beginning, and she got no answer. but tubalcain faithfully made the cart to carry their tents and the younger children. no one knew the way to mount ararat, and so they f

ted down the great herbivores. to make an interesting story, god wanted the earth to be dominated by intelligent animals, not by trees. noah was led up from her home because god wanted people to progress beyond hunting and gathering, and to dominate the earth by farming. so we should not have been surprised, as noah was, to learn that god's destructive flood is a flood of humanity, not a flood of water. this reinterpretation of the flood may be particularly satisfying to a modern reader, because it relates the flood directly to our own lives. even today, as chain saws reduce the last forests and jungles, we can see the advancing waves of noah's flood. the ecological impact of civilization is thus portrayed here as a part of god's plan. woven in with the agricultural-revolution theme, there

and that god's gift of consistent natural law will never be revoked. thus, in the first call for a story, god also articulated the natural laws of kinetics and dynamics, to provide a coherent structure in which the story can evolve. the constancy and regularity of these laws are precious to us, because we rely on them so deeply for our ability to understand every event in the world. if oceans of water could suddenly appear, or not appear, without any predictable pattern, then our lives would truly be meaningless. god has given natural laws and has promised to eschew big arbitrary miracles, so that we can have meaning and structure in our lives, which may be the greatest miracle of all. thus, we may appreciate more deeply eve's spark, which sets a precedent of god intervening only at the m

BOOK T

t wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the s

the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller

force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a swor

ower, power of command, book t page 5 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 yet liked notwithstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyrannical, and apt to turn against another without a cause. she rules the heavens from above the last decan of pisces to above the 20 degree of aries: including thus a part of andromeda. water of fire queen of the salamanders. vii. the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for

il of the scale. beneath his horse's feet is the sea. from the cup issues a crab. book t page 6 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 degree of aquarius to 20 degree of pisces, thus including the greater part of pegasus. fire of water king of undines and nymphs. x. the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her h

BOOK OF BLACK SERPENT

een described in many other books on the royal art of magick, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations in this work: the incenses: myrrh saturnus saffron jupiter sulfur mars olibanum sol benzion venus storax mercurius jasmine luna dittany of crete terra the aspersion bowl: this is to be filled with clear water and blessed and is to be used in the consecration of the temple,weapons and tools of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspers

s of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia sama

outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, jonia, media, edom) are attributed four kingdoms. 1. bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colors are dull red and a black, and their form is that of a dragon- lion. 2. adimiron- whose colors are like blood mixed with water, a dull yellow and grey. their form is that of a lion-lizard. 3. tzelladimiron- whose colors are like limpid blood, bronze and crimson. they are like savage triangular-headed dogs. 4. schechiriron- whose colors are black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet demon-faced withal. 5. tzephariron- whose colors are fiery and yellow, and t

dam, a goat-headed skeleton-like giant; and a thousand- headed hydra serpent; everchanging and distorted countenance. at the north-east angle is aggerath, the daughter of machalath, a fiendish witch with serpent hair enthroned in a chariot drawn by an ox and an ass. at the north-west angle is a gigantic scorpion with a fearful countenance, but standing upright as it were, and formed of putrefying water. after him cometh the un-nameable one (abaddon) and his appearance and symbol is that of a closelyveiled black gigantic figure, covered with whirling wheels and in his hand is a vast wheel whence issue as it whirls, multitudes of cat-like demons. behind cometh maamah like a crouching woman with an animal s body, crawling along the ground and eating the earth. and at the south-east angle are

; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badarie

BOOK OF PLEASURE

eat work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones*(1) all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? other

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

or the first thousand years of christianity. an attempt at mass conversion was made by pope gregory the great. he thought that one way to get the people to attend the new christian churches was to have them built on the sites of the older temples, where the people were accustomed to gathering together to worship. he instructed his bishops to smash any "idols" and to sprinkle the temples with holy water and rededicate them. to a large extent wicca (m; wicce (f. also sometimes spelled wica or wita. 4/ buckland's complete book of witchcraft gregory was successful. yet the people were not quite as gullible as he thought. when the first christian churches were being constructed, the only artisans available to build them were from among the pagans themselves. in decorating the churches these sto

with trees all around and stars on the ceiling above. others (usually those oriented exactly north-south, east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a

s not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right forefinger (left, if you are left-handed) into the water. imagine a bright white light streaming down from above, into the crown of your head. feel it surge through your entire body and then direct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to

r (left, if you are left-handed) into the water. imagine a bright white light streaming down from above, into the crown of your head. feel it surge through your entire body and then direct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say "here do i direct my power, through the agencies of the god and the goddess, into this water, that it might be pure and clean as is my love for the lord and the lady" now take a teaspoonful of sea salt and pour it into the water. stir it nine times, clockwise, with your finger and three times say "salt is life. here is life, sacred and new; without strife" tak

er there and say "here do i direct my power, through the agencies of the god and the goddess, into this water, that it might be pure and clean as is my love for the lord and the lady" now take a teaspoonful of sea salt and pour it into the water. stir it nine times, clockwise, with your finger and three times say "salt is life. here is life, sacred and new; without strife" take the dish of salted water and sprinkle it (use your fingers to sprinkle) in each and every corner of the temple room. if the room is irregular in shape, with alcoves and closets, sprinkle every corner of every alcove and closet also. as you sprinkle, say one of the below (or make up something of your own, along these lines "ever as i pass through the ways do i feel the presence of the gods. i know that in aught i do

BUDGE E

scene is explained by the horizontal line of inscription written above it, and the hieroglyphic text, based on the editions of lef bure and champollion, reads- p. 6 "the name of this field is 'maati' this god arriveth in the sektet boat, he maketh a way through the court of this city, which is two hundred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon the gods who follow him. net-ra is the name of this field, arnebaui is the name of the guardian [of this field. this god beginneth to declare in this region the words which perform the destinies) of those who are in the tuat" in the lower part of the middle section of the scene we have another boat, in the centre. o

hen this great god hath made speech with them, they answer him, and they have life through the voice of this great god, and their throats draw in breath, for when he crieth to them he ordereth them what they are to do, and he appointeth to them green herbs in abundance in their field. and they supply with the green herbs of urnes the gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in order to burn up the enemies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of this field; whosoever knoweth [this] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text

ance of thy (literally, his) body. he who shineth sendeth forth light, and the uru gods give light [at dawn; destroy thou] the p. 41 darkness which is in ament in thy name of sekher-shetau-ur-a, illumine thou the thick darkness, o af. his jawbones are to him, and ra taketh up his position in ament. thy boat is to thee, and it is thy right, thou art guided along, and those who convey thee over the water and who dwell in the earth make calamities to come upon apep straightway on thy behalf. thy protector is the star-god (sba, thou art praised and adored, thy soul passeth on, thou goest onward and thy body is equipped with power, and the regions) are opened [to thee. the doors of the hidden land are opened [before thee, osiris cometh unto thee, osiris avengeth thee, and thy word is maat again

eth thee, and thy word is maat against thy enemies. thou goest to rest, thou goest to rest in ament, and thou comest into being in the form of khepera in the east" this great god sendeth forth words to the gods who dwell in the, tuat and to those who inhabit urnes, saying "open ye your hidden doors so that the god af may look [upon you] and may throw aside your darkness, and that ye may draw your water from urnes, and your bread from, and that wind may come to your nostrils, and that ye may not be destroyed and overcome by your own foul odour, and that ye may not be choked by your own dung, and that ye may untie and cast away your swathings, and that ye may lift up your legs and walk upon them, and that ye may stretch out your arms, and that your souls may not be made to remove themselves

the second, khen, or khennu is given; the name of the serpent p. 49 which stands on its tail is set-em-maat-f. the procession of boats is met by four forms of osiris, who stand with the upper portion of their bodies swathed. their names are--1. neb-net, 2. meni, ara-tcheru, 4. maa-tcheru. the text written above the boats reads- p. 50 "this great god journeyeth over net-neb-ua-kheper-aut (i.e, the water of the lord one, the creator of food [he who is in] this picture transporteth the boats which are in the earth, and he paddleth osiris to this city. this great god resteth for a period in this city, and he sendeth forth his voice to osiris, and to those who are in his following, and [then] these hidden boats guide him into this field. this great god paddleth through this field towards the ho

CASE PAUL F THE BOOK OF TOKENS

ntinueth in my will, and by my will cometh at last to its appointed end. than this, indeed, there is no other will in all the universe, yet in it do all creatures have a part. 6 from my substance all things derive their substance, and all that hath form is built from my four-fold elemental manifestation. four are the subtle principles which the wise conceal from the uninitiate by the names: fire, water, air, and earth. in endless variety of mixture and proportion, directed by my will, these mingle together for the production of forms. they are transmutations of a single essence, and from their mingling are brought forth all things. watching thus the multiplicity of existences proceeding from my single essence, i understand them in all their relations. i perceive that their beginning, middl

er. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee

is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the passage from the world of ideas into the world of form. expressing myself, i take form in subs

k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire of the father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on zain* y z a i n, pronounced zahyin. transcribed as" z. the number 7. meaning: sword. the disposing intelligence. 1 "the sword which is understa

ion of the letter nun, n. 5 the path of the disposing intelligence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and binah is also shabbathai, sh b th a i, the sphere of saturn. saturn, in alchemy, is lead. alchemical lead is the secret abode of fire, because binah, although this sephirah is called the root of water, by practical qabalists, nevertheless conceals in her depths the active, fiery power of chokmah, the root of fire, just as the name aima contains the paternal i, and as b i n h is formed from jah, i h, a name of the father, and ben, b n, a name of the son. the "airy spirit" of the path of zain is a reference to the airy quality of the zodiacal sign gemini, whose ruler, according to the qabal

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actua

ticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a boo

ve large rudders. unlike the romany gypsies, the midland water witches were descended from the friesian seafarers of the netherlands and 1876 a book entitled oer linda was published, named after the family who had been custodians of the wisdom since the sixth century bc. some insist the manuscript is a forgery and that the existing version dates only from the thirteenth century. but the authentic water gypsies knew their lore by inheritance rather than from a book, and the similarities are remarkable. ritual was practised by the canal people within a triple magical square, each square joined by four lines and constructed from wood known as 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summ

d like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the details of these old superstitions in my book ghost encounters (blandford, 1998. wicca wicca, as it is performed today, is not modern witchcraft per se, but a contemporary neo-pagan religion. it is, however, on

ed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or healer would take years even to approach. un

CASTING THE CIRCLE

l ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious, that my flesh becomes a mirror of my waking in the dream. the athame should now be held and t

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

s or undesirables, softening hearts, winning or holding love c breaking up homes, calling the absent, getting jobs, dodging the law, protecting property, detecting criminals, gambling, collecting debts, disciplining servants, stopping trains and steamboats, producing fertility or barrenness in women, promoting crops, controlling weather, foretelling the future, and locating lost and stolen goods, water, and buried treasure" to believers, these supernatural traditions clearly served multiple purposes, but at the heart of conjuring practices lay a fundamental quest for power, explanation, and control [17] who were the conjurers? colorful, diverse, and enigmatic, conjure practitioners maintained distinctive styles and expressions of their craft. european american observers provide the first a

on devotions to ancestors and the dead, and the use of spiritually efficacious objects.[2] throughout africa, certain cosmological precepts appear to have been relatively congruent from people to people. precolonial kongolese, for example, envisioned the world as a multidimensional structure, with two mountains connected at their foundations and divided by a barrier or horizon line, symbolized by water. they believed that on death human beings would pass into the other realm, a land paralleling that of the living and inhabited by ancestors, ghosts, and spirits who were able to affect the lives of those in the earthly realm. many representations of the kongo universe show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the wor

nd the spirits of the supernatural realm.[6] in america, oath-taking rituals were transformed as blacks incorporated new elements into their practice. in antebellum south carolina, an ordeal for discovering theft among slaves was noted as making use of the dust "from the grave of a person who had died last" and an incantational formula with explicit christian referents. mixing the grave dust with water, an examining committee offered the concoction to the accused individual while uttering the appeal "in the name of the father and the son and the holy ghost, if you have taken sam's chicken don't drink this water, for if you do you will die and go to hell and be burned in fire and brimstone, but if you have not, you may take it and it will not hurt you" while ingestion of the grave dirt as a

ries of farm mishaps. undergirding these problems, he noted, were very real conflicts between the women. though anna milked, jane churned, and every effort to make butter failed. jane said that anna had put a spell on the milk. anna retorted by saying that jane put something in the milk to prevent the butter coming, so that she, anna, could be discharged. chickens about the yard began to die, the water in the well had a peculiar taste. c negroes would use neither axe nor hoes kept at the yard. c when a hen was setting, she rarely brought off chickens. c it can be well understood from the foregoing, how this matter of "cunjer" in designing hands, can work evil to the innocent.[47] other harming charges speak to the personal interests of individuals in black communities. attributions of supe

r even of men, from which it is difficult to expel them until the larvae are hatched" he concluded that blacks drew these ideas from their observations of subcutaneously burrowing insects and parasites.[31] the usual species of animal invaders in conjure accounts included reptiles, turtles, spiders, scorpions, frogs, groundpuppies (salamanders, worms, and snails.all creatures associated with mud, water, or slime. whether the aftermath of poisoning, where the creatures were believed to be introduced by way of ingestion, or just as often the result of a charmed object somewhere in the proximity of the victim, complaints of bodily invasion were always accompanied by great physical suffering. their presence.beneath the skin, infiltrating the cavities, spilling throughout the body without restr

CHRONOLOGIA RORISPERGIUS

alphabet. 550- the celts invade the island of britain. 535 bc pythagoras sets up esoteric colony near crotona in southern italy where scholars learn about numerology, astrology and the occult arts, which pythagoras learned during his 20 years of travels in babylon and egypt. 500 bce w.v. gensis, exodus, numbers (o.t) 475 bc empedocles of agrigentum introduces the 4 elements, fire, earth, air and water, into astrology, as the 4-fold root of all things. he discovered the idea that nothing can be destroyed (or created) only transformed. 427-347 plato 400 bce books of proverbs, job (o.t) 384-322 aristotle 370 bc eudoxus of cnidus devises calendars using zodiac with 12 equal zodiac signs. invents geometrical theory of proportion. 360 critias by plato: the origin of the atlantis story. 356- ale

the hebrew apocalypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of the greek alphabet) ptolemy writes the tetrabiblos, the most comprehensive work on astrology to date. already aware of the precession of the equinoxes, ptolemy cautions astrologers to use the tropical spring equinox as the start of the first zodiac sign. other astrologers such as hephaestion of thebes and julius f

a theurgic angelology. wrote hikmat-al-ishraq 'philosophy of illumination. influence upon isaac luria and the safed qabbalists. c.1155 blondel de nesle trouv re carolled across europe songs to the missing richard i. 1155- 1207 raimbaud de vacqueiras troubadour author of the first known italian poetry. c.1155- 1231 folquet de marselh (marseilles)troubadour "a verse without music is a mill without water" esteemed by dante. 1157-1217 alexander nequam 1157-1199 richard the lionhearted c.1160- 1203 chastelain de coucy (gui ii de coucy)trouv re in the crusades of 1190 and 1198. c.1160- 1219 conon de b thune. trouv re, soldier, politician and diplomat, a northern french aristocrat involved in the crusades. a leading figure at constantinople on the 1204 crusade. c. 1160: richard of saint victor (

nd angelic sphera. translated from the french of l. lenaine by mr. geo. shephard. transcribed by frederick hockley. 1842-1909 alexandre saint-yves d'alveydre 1844-1912 julien-ernest houssay "abb julio" livre des secrets merveilleux(book of marvellous secrets) relays method of uniting with archetypes from holy scripture before saying certain prayers in order to consecrate such things as wine, salt water and oil to combat forces of darkness; psalms and their effect on the human being via reharmonisation in treatment of diseases, including mental diseases. apparently based on the teachings of origen (185-224 ad. 1844 bahai religion begins when the bab proclaims his mission in persia. 1846 anna kingsford (annie bonus) born 1847 annie besant (n e wood, author and noted theosophist born 1848 dec

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ll my heart with wisdom and understanding, and at length graciously (without deserting me) conduct me to the desired end. hereupon i prepared myself for the way, put on my white linen coat, girded my loins, with a blood-red ribbon bound cross-ways over my shoulder. in my hat i stuck four red roses, so that i might sooner be noticed amongst the throng by this token. for food i took bread, salt and water, which by the counsel of an understanding person i had at certain times used, not without profit, in similar occurrences. but before i left my cottage, i first, in this my dress and wedding garment, fell down upon my knees, and besought god that in case such a thing were, he would vouchsafe me a good issue. and thereupon in the presence of god i made a vow that if anything through his grace

d me not to withhold my name from him. now i having replied that i was a brother of the red-rosy cross, he both wondered and seemed to rejoice at it, and then proceeded thus: my brother, have you nothing about you with which to purchase a token? i answered that my ability was small, but if he saw anything about me he had a mind to, it was at his service. now he having requested of me my bottle of water, and i having granted it, he gave me a golden token on which stood no more than these two letters, s.c, entreating me that when it stood me in good stead, i would remember him. after which i asked him how many had come in before me, which he also told me, and lastly out of mere friendship gave me a sealed letter to the second porter. now having lingered some time with him, the night grew on

dealt with, and so forward (for to every combination there was a certain punishment ordained, which is here too long to recount) they who yesterday separated themselves freely of their own accord, shall go out at liberty without any blame. finally, the convicted vagabond-cheaters who could move up none of the weights, shall as occasion serves be punished in body and life, with the sword, halter, water and rods. and such execution of judgement shall be inviolably observed as an example to others. page 33 herewith our virgin broke her wand, and the other who read the sentence blew her trumpet, and stepped with most profound reverence towards those who stood behind the curtain. but here i cannot omit to reveal something to the reader concerning the number of our prisoners, of whom those who

ity (according to each man s demerit) was observed. some were sent away naked, without other hurt. others were driven out with small bells. some were scourged forth. in brief the punishments were so various, that i am not able to recount them all. in the end it came to the last, with whom a somewhat longer time was spent, for while some were being hung, some beheaded, some forced to leap into the water, and the rest otherwise being dispatched, much time was consumed. verily at this execution my eyes ran over, not indeed in regard of the punishment, which they for their impudency well deserved, but in contemplation of human blindness, in that we are continually busying ourselves in that which ever since the first fall has been hitherto sealed up to us. thus the garden which so recently was

ted their own place at the top of all. but the rest of the attendants had to stand below between the columns, and to be content with that. now because there are many remarkable passages in this comedy, i will not omit to go over it briefly. first of all a very ancient king came on, with some servants; before his throne was brought a little chest, with mention being made that it was found upon the water. now it being opened, there appeared in it a lovely baby, together with some jewels, and a small letter of parchment sealed and superscribed to the king, which the king therefore opened; and having read it, wept, and then declared to his servants how injuriously the king of the moors had deprived his aunt of her country, and had extinguished all the royal seed even to his infant, with the da

COLLIER IRENE CHINESE MYTHOLOGY

o creamy, translucent jade in colors of lavender, green, and white. his blood trickled over the land to create large pools and swift rivers. his voice, even in its weakness, produced rolling thunder and crackling lightning. his dying breath formed blowing winds and puffy clouds. finally, released from his suffering, panku sobbed tears of gratitude which fell and created glittering, vast bodies of water that became the oceans. finally his work was over, and panku, the creator, was dead. in his place, he left a world that sparkled and twinkled with splashes of bright blues, vibrant greens, dusky browns, and clear, cold rushing waters. chinese mythology 20 questions and answers q: why was an egg a good symbol for the beginning of the world? a: many creatures are born from eggs, a symbol of li

ea. scented flowers like jasmine, hyacinth, and narcissus wrapped the entire world in their warm, strong perfume. but as she explored its niches and crannies, nuwa began to feel strangely dissatisfied with the budding world. the goddess found it to be enchanting, but empty. it felt 25 nuwa creates people lonely to nuwa, who sat by a river to ponder her feelings. she gazed at her reflection in the water, and suddenly she knew what was missing: she wanted the world to be filled with thinking, laughing creatures like herself. the river stretched out before her, its waves slapping the shore. the cloudy green waters left a rim of thick yellow earth along its banks. nuwa felt its slippery texture with her fingertips and scooped out a ball of clay. the cool, sticky earth deposited by the river wa

the midnight sky, others so light they looked like liquid honey. each creature was different, so the goddess could recognize her creations. then, as she breathed on each doll, it sprang to life, giggling and hopping about. nuwa was so delighted with her handiwork that she wanted to make more. but she needed a quicker method. along the riverbanks, slender reeds arched their graceful stems over the water. nuwa rolled up her sleeves, cut a reed, and dipped it into the river mud like a spoon. expertly, she flicked her wrist and dropped blobs of mud chinese mythology 26 on the ground. when they dried, she breathed a huge puff of air into each blob, and instantly they became round, smiling creatures. the cheerful laughter of her creatures filled the goddess with happiness and pride. however, nuw

se writing became systematized and sophisticated. many of the symbols from that era closely resemble the chinese writing characters used today.4 fushi teaches the people 33 fushi watched the new humans stumbling about. these people did not have the supernatural powers of gods, the strength of tigers, or the speed of leopards. they did not have the protective armor of turtles, the leathery hide of water buffaloes, or the thick fur of foxes. people had thin skin, soft flesh, sparse hair, and moved about rather slowly. they had good hearts and cheerful laughter, but they were easily frightened and discouraged. fushi decided to help the new humans. first, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing line

oxes. people had thin skin, soft flesh, sparse hair, and moved about rather slowly. they had good hearts and cheerful laughter, but they were easily frightened and discouraged. fushi decided to help the new humans. first, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing lines and nets so people could plunge the water s depths to find food. with the thicker ropes, he braided strong bridges, then strung them across high chasms so people could cross from one mountain peak to another in search of food. when lightning set trees on fire, as so often happened, the people trembled and hid in caves. to entice the people to come out, fushi twirled together two willow sticks to start a fire. he showed the humans ho

COSIMANO CHARLES ELEMENTARY PSIONICS

t a bit of a leap, so bear with me. we will operate under the assumption that the energy of the etheric body is in some way all-pervasive. this means that the etheric body of one person is connected at some level, by some instrumentality, with the etheric body of everyone else in the world, if not in the universe and this connection is the means by which psychic powers operate. will this cure our water addiction? how the hell should i know, but that is not what this book is about, thank badness. but it will gives up a working framework for our system. let us posit that once a piece of information is placed in the etheric body of the person sending it, it can be directed to the etheric body of the receiver and from there to the nervous system and thence to the physical brain. in some way it

g yourself into some ridiculous posture that intelligent beings were never made to get into, nor do i mean indulging in such inane foolishness as living in a yurt and eating nothing but broccoli (may the gods deliver us from such a fate. i will be honest and say that i have little to no patience with those who advocate such things and fervently wish they would go off to the pleiades to cure their water addiction (there was a dreadful book written a few years back by some new age nutjar who claimed that the australian aborigines were actually aliens sent to cure humanity of its addiction to water. the aborigines were less than amused) what i do mean when i talk about meditation is the ability to calm the body and clear the mind, to concentrate on a given subject and to see certain things in

a drier like a civilized human being is beyond me, but little else. so it is with the energy of our thoughts. it is only by being able to concentrate this energy that we are able to make it do any work. to use another analogy, there may be more kinetic energy in a good rainstorm than in a slow moving stream, but the stream can be made to run a turbine while the falling rain does little more than water the shrubbery. with that in mind, we will now (or rather you will now) learn how to make thought-forms and to concentrate psychic energy. this is going to take some time and practice, so i advise you to be patient. in the realm of the psychic there are no more free lunches than there are anywhere else. in order to concentrate, you must first have something to concentrate on, and by that i me

sed at this point. if they remain open, you may actually notice a change in your perspective of the room you are in. continue in this state as long as you wish. now it is time to begin the visualizing. in your mind, see a beam of light coming into your body from the ceiling. concentrate this light in your body, feeling yourself being filled with the light as if you 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

e well. and it has worked for a very long time. there are pictures of men in the middle ages with their sticks looking for mineral deposits and the art is a hell of a lot older than that, because remember that that was the only way anyone had of knowing if there was anything under the ground worth digging for. otherwise they were like the old prospecters who found a nice hunk of desert, with some water for the mule, and just began to dig in the hope of finding a hunk of gold in them th'ar hills. it was even once suggeseted that that was how norwegians found where they buried the lutefisk, but that is nonsense. they follow their noses. but i'm not going to waste your time or mine talking about that kind of dowsing. for one thing, i could never get the classic forked stick to work for me and

COVENANT OF SAMYAZA

chers also, for the gifts of satanael and samyaza had joined to exalt man that man may live in splendour, and rejoice in his own being, apart from demiurge. a commandment went forth from demiurge against all who dealt upon earth, against nephilim, gibborim, watchers, and man, even unto the beasts of the field, all save the servile noah and his family. said demiurge "the earth shall be engulfed by water, for man doth know every secret of the angels, every secret power of nephilim and watchers, and every power of sorcery "they know how silver is produced from the dust of the earth, and how on the earth the metallic drop exists, the secret of metallurgy, for the angel which i stationed upon the earth to guard these secrets from man prevaileth not "by their knowledge shall man perish, for man

even unto the stars, the servility of the descendants of noah shall not endure forever, as even these have the gift of satanael within them, as bequeathed from thedays of adam- vii- the tyrant god was able to gather greater force, and he destroyed earth with a deluge. i, samyaza, and my companions were bound. we could but helplessly look on as our sons were slaughtered, and earth was engulfed by water, and the inhabitants were drowned, save the servile noah and his family. but the light given to man by satanael resideth as a heritage even in the sons of noah, and became manifest again among their descendants. man again spurned the tyrant god and built civilization by the arts we had imparted, by our inspiration which by spirit remained with man, as i had promised. then did demiurge send m

CROSSING THE DESERT

of one's coming into being as the creator. now why would this be protective? or more to the point, what was being protected? the answer is that it is not protective of the body. it's not a prayer for rain, nor a cantrip for food, nor a conjuration against desert brigands. it is for the soul. the smart traveler has already taken care of the body's needs in the proper realm. they've stored food and water; they've sharpened their swords. but now they pause- at the edge of the unknown- to strengthen their mind/soul. they are going into a realm where they may lose their purpose- even die in a distracted manner. what better time than using the urgency of an upcoming struggle to work for the immortalization of the mind/soul? we too could benefit from the example. as setians we are constantly seek

to work for the immortalization of the mind/soul? we too could benefit from the example. as setians we are constantly seeking difficult experiences- our semidivine nature requires us to disturb the cosmos. so where and when do we use the divine formula xepera xeper xeperu? it becomes an operant formula when it used for the perpetuation and furtherance of the subjective universe. it won't give you water in the desert, but understanding it will help you gain the strength of mind to remember to pack your water. it won't save your body from bad strategy, but it can change the likelihood of your surviving the body's demise. this was its original magical use, and is still its magical use. it operatively connects the setian to two points of reference. the eternal point of reference, that realm wh

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

even mainstream, closed minded science is beginning to appreciate. a person is a series of magnetic energy fields, so is a place, an experience, a situation, everything. life is the interaction of these energy fields, all of which have the ability to think and retain information. energy is consciousness, consciousness is energy. they are the same thing. if it sounds hard to believe that a wall or water or rock can think and retain information, then remember that all contain magnetic energy fields. what is it within the computer i am working on now that retains the information i am writing? a magnetic disc. same principle. the reason we are drawn to particular people, places, experiences and ways of life is because we are magnetically attracted to them. and that attraction comes from the ma

at if we were asked to move from nation state sovereignty to world government in one leap, even the bewildered herd might ask what was going on and oppose it. so we are sold a series of intermediate stages which are promoted as isolated and unconnected events. once we have accepted one, the next is introduced until the final goal is reached by stealth. it is like putting someone in a bath of cold water and then heating it slowly until it boils. only in the final stages does the victim realise what is happening and by then it may be too late. josef stalin, the authoritarian dictator of the soviet union, explained this process in his book, marxism and the national question, published in 1942 when the anglo- american-communist game plan was obviously well known to him. he wrote: 150..and the

ulsion if voluntary methods fail..we can no longer afford merely to treat the symptoms of the cancer of population growth; the cancer itself must be cut out."66 ehrlich was a biologist at the elite-controlled stanford university and his wife, anne, was a member of the club of rome.67 he said that compulsory birth control could be imposed by governments via the addition of "temporary sterilants to water supplies or staple food".68 shortly, when we come to the "report from iron mountain" you will see the even greater relevance of this statement. the 'brutal and tough-minded' decisions which ehrlich said would be required are evident in henry kissinger's much-loved abode, china. it was here that the one-child-per-family policy was implemented and paid for directly, or indirectly, by the unite

nt. its predictable further development- conception and embryonic growth taking place wholly under laboratory conditions- would extend these controls to their logical conclusion. the ecological function of war under these circumstances would not only be superseded, but surpassed in effectiveness "the indicated immediate step- total control of conception with a variant of the ubiquitous 'pill, via water supplies or certain essential foodstuffs, offset by a controlled 'antidote- is already under development" remember this was the 1960s. more than thirty years have passed since then and such an 'indicated immediate step' was 'already under development. so what the hell is going on today in our water supplies and essential foodstuffs, both of which are largely controlled by elite companies? al

t. so what the hell is going on today in our water supplies and essential foodstuffs, both of which are largely controlled by elite companies? also, just look again at what professor paul ehrlich said in his book, the population bomb, published two years after this secret report was completed in 1966. he said that governments could enforce birth control by the addition of "temporary sterilants to water supplies or staple food. yet another amazing coincidence. the report from iron mountain laid out the functions of war which new policies would have to replace: 1 economic. war has provided both ancient and modern societies with a dependable system for stabilising and controlling national economies. no alternate method of control has yet been tested in a complex modern economy that has shown

DAVID ICKE CHILDREN OF THE MATRIX

dle east. everywhere. some speak of great heat that boiled the sea; of mountains breathing fire; the disappearance of the sun and moon and the darkness that followed; the raining down of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been like. old chinese texts describe how the pillars supporting the sky crumbled; of how the sun, moon, and stars poured down in the north-west, where the sky became low; rivers, seas, and oceans, rushed to the south-east where the earth sank and a great confl

skimos told early missionaries that long ago the earth turned over. peruvian legends say that the andes mountains were ripped apart when the sky made war with the earth. brazilian myth describes how the heavens burst and fragments fell down killing everything and everyone as heaven and earth changed places. and the hopi indians of north america record that "the earth was rent in great chasms, and water covered everything except one narrow ridge of mud."14 atlantis and lemuria all of this closely correlates with the legends of atlantis and lemuria, or mu. these were two vast continents, one in the atlantic and the other in the pacific, which many people believe were ruled by highly advanced races that originated from other worlds. the continents are said to have disappeared under the sea in

the face of the evidence, they taught their monumental error as scientific fact. this is happening every day and the media just repeat such nonsense because it must be true if a scientist says it is. there is a fast emerging alternative scenario that is pretty much in agreement with the official story, except in one crucial area where they differ fundamentally. they both agree that mars once had water, vegetation, and an atmosphere, which could have supported life as we know it. they both agree that this potentially human-friendly environment was destroyed by catastrophic geological events. the only serious area of contention is when that disaster occurred. was it really millions of years ago, as official "science" contends, or was it merely thousands of years ago, as the alternative rese

now resides. two independent scientists, dr c.j. hyman and c. william kinsman, suggested that the earth once followed the present orbit of venus and that mars was located in the present earth orbit.56 ancient legends say that earth days and years were once shorter than now and humans lived for far longer.57 if, as is claimed, the deep canyons on the mars surface were caused by massive torrents of water, there had to have been a warmer climate there at one time because today it is so cold that water would freeze immediately and the vacuum atmosphere would make the water vaporise instantly.58 the closer orbit to the sun, desborough says, would have demanded that the first earth races would have been black, with the pigmentation necessary to cope with the fiercer rays of the sun. ancient skel

type. the sumerian tablets describe how the anunnaki "gods" left the planet to escape the devastation, even indicating that they had caused it.60 the only ones to survive the catastrophe were the extraterrestrials with the technology and foresight, perhaps prior warning, who left before the stuff hit the fan, and the people who sheltered deep underground or in the mountain ranges above the flood water which, according to the boeing study, could have reached heights of 10,000 feet. the earth is riddled with tunnels and caverns, natural and created, which date back into far ancient times. many of these have been located, including an underground city that could house a population of thousands in cappadocia, turkey, one of the centres of the phoenicians and the origin of george of cappadocia

DAVID ICKE THE BIGGEST SECRET

tiamats collisionwith a nibiru moon which created the great band bracelet- the asteroid belt which isfound between mars and jupiter. what remained of tiamat was thrown into anotherorbit, the texts say, and eventually it became the earth (see figure 2. the sumerianname for the earth means the cleaved one because a vast hole was created, they say,by the collision. interestingly if you take away the water in the pacific ocean you willbe left with a gigantic hole.figure 2: the solar system showingthe location of the asteroid beltbetween mars and jupiter which,though the details vary, many ancientand modern accounts suggest is theremains of a planet or part of aplanet. 6the tablets are the written accounts of oral traditions that go back enormousamounts of time and you have to be careful that d

inal sumerian, zecharia sitchin says that the true translation of thatpassage should read that lots wife was turned into a pillar of vapour which, onbalance, is rather more likely!all over the world in every native culture you will find stories of a great flood and thesumerian tablets are no different. sitchin says they tell how the anunnaki left the planetin flying craft, as an enormous surge of water wiped out much of humanity. there is nodoubt that an unimaginable catastrophe, or more likely catastrophes, were visited upon theearth between approximately 11,000 and 4,000 bc. the geological and biologicalevidence is overwhelming in its support of the countless stories and traditions whichdescribe such events. they come from europe, scandinavia, russia, africa, throughoutthe american conti

iddle east.10everywhere. some speak of great heat which boiled the sea; of mountains breathingfire; the disappearance of the sun and moon and the darkness that followed; the rainingdown of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like. old chinese texts describe how the pillars supporting the sky crumbled;of how the sun, moon and stars poured down in the north-west, where the sky becamelow; rivers, seas and oceans rushed to the south-east where the earth sank and a greatconflagration

the greenland eskimos told early missionaries thatlong ago the earth turned over. peruvian legend says that the andes were split apartwhen the sky made war with the earth. brazilian myth describes how the heavens burstand fragments fell down killing everything and everyone as heaven and earth changedplaces. and the hopi indians of north america record that: the earth was rent in greatchasms, and water covered everything except one narrow ridge of mud.9all of this closely correlates with the legends of atlantis and mu or lemuria: twovast continents, one in the atlantic and the other in the pacific, which many peoplebelieve were ruled by highly advanced races. the continents are said to havedisappeared under the sea in the circumstances described above, leaving only islandslike the azores a

earthquakes and volcanoes. four vast tectonic plates, theeurasian, african, north american and caribbean, all meet and collide in this regionmaking it very unstable geologically. both the azores and the canary islands (namedafter dogs canine and not canaries, were subject to widespread volcanic activity inthe time period plato suggested for the end of atlantis. tachylite lava disintegrates insea water within 15,000 years and yet it is still found on the sea bed around the azores,confirming geologically-recent upheavals.10 other evidence, including beach sandgathered from depths of 10,500-18,440 feet, reveals that the seabed in this region musthave been, again geologically-recently, above sea level.11 the oceanographer, mauriceewing, wrote in national geographic magazine that: either the l

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

d.c, he planned more than just streets, roads, and buildings. he hid certain occultic magical symbols in the layout of u.s. governmental center. when these symbols are united they become one large luciferic, or occultic, symbol. washington d.c. an untrained eye might not see the luciferic connection in this map. the upper four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. all of which are represented in washington d.c (the united states capital) many people have natural tendencies to want to disbelieve unpleasant or frightening truths. occultists take advantage of this "audacity, always audacity, is a saying the masters of the illuminati have always had. something shocking and so far ou

nter, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultist, possessing great inherent power to accomplish the plans of the occultist. according to occultic/satanic doctrine, the upper four points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental center, washington, d.c. the satanic symbol& the masonic layout of washington d.c. in the street layout of washington

wing sequence. the babelonian numbering system was used by the masonic designers of the seal. that numbering system was not based on ten, but on six. for example "600" would be 1000 "60" would be 100 and "6" would be 10. the occult is trinitarian, i.e. it's main teachings are grouped in three's. the number sequence "93 and 93, 93; or 600, 60, and 6 is the "current" of the new age of aquarius- the water bearer, which heralds the end of the age of pisces- the fishes (an early symbol of christianity) in the teachings of the order of the eastern templars or o.tur147 preface by jerry w. decker www.keelynet.com po box 111786 carrollton, tx 75011 there are fields of study which are relatively unknown to the general public. though 'pyramid power' is well known, few have pursued it to other geometr

DAVIDSON DAN SHAPE POWER

nd amplifying the amount of aetheric energy in the brain. this interesting fact was discussed in my first book on free energy12. figure 1.5.1-1 illustrates a simple vortex. one of the early shape power devices, sold as a product back in the 1970's, was a spiral etched onto a piece of copper-clad printed circuit board (pcb. the inventor claimed that the spiral plate would energize and make coffee, water, soft drinks, wine, and foods taste better. obviously, this was taking advantage of the shape power aspects of the spiral. it would be interesting to know if the original spiral was drawn from the outside to the center. this effect could be greatly enhanced if many interconnected spirals were etched onto the pcb substrate. my experimental research shows that printed circuit board material, w

y the bridge by playing this note on the violin. keely left school when he was a teenager and went off with the circus for a few years; however, his background in music and his intense interest in science caused keely to settle down and get married. keely used his background in carpentry to earn a living. much of his income was spent on experiments in sound vibration. circa 1866, while subjecting water to various sound vibrations, keely had an explosion in his laboratory which wrecked the apparatus. this event was the turning point of his scientific dabbling and for six years of intense experimentation keely worked to duplicate the effect of converting water to energy with sound vibration. he found that under certain conditions, a frequency of 42,800 vibrations per second would convert wat

keely was sustained by a few close friends who understood and believed in the value of his research. later, clara jessup bloomfield moore, a wealthy widow, came to keely's rescue and supported his research until the end of his life. mrs. moore wrote the only contemporary biography of keely and his discoveries2. 2.2.2 keely's discoveries keely's discovery of the dissociation or aetheralization of water by using the ultrasonic frequency of 42,800 was a fantastic discovery just of itself; however, keely was intent on discovering all the physics behind this phenomena. during his career, keely used the basic discovery of converting water to pure energy to build many demonstrations utilizing that force to lift huge weights, control the force of gravity by making objects lighter or heavier, prop

cy of 42,800 was a fantastic discovery just of itself; however, keely was intent on discovering all the physics behind this phenomena. during his career, keely used the basic discovery of converting water to pure energy to build many demonstrations utilizing that force to lift huge weights, control the force of gravity by making objects lighter or heavier, propel projectiles, and many others. the water aetheralization effect was perfected by keely to the point of being able to break down the atomic nucleus into 27 levels or gradations of finer and finer energies. this is akin to modern physics where they have found numerous subatomic particles which are the building blocks of the nuclear particles such as protons, electrons, and neutrons. keely claimed that there were countless phenomena a

our solar system complete with a simulated sun and planets that was tuned to the actual forces which governed each planet and the sun. this model would even have the simulated sun and planets rotate about their axis and the planets orbit about the simulated sun. keely controlled this operational solar system with sonic force in conjunction with the aetheric "vapor" released from the breakdown of water. this was demonstrated to major richarde sever, an english scientist, in keely's laboratory during the time of the world centennial in the late 1890s. keely showed that all sympathetic streams of energy are composed of triple currents of vibratory flows. this applies to magnetic, electric, gravital, and brain/mind flows. these laws govern all mass from the innermost subdivision of the atom t

DEITUS

been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the last page of the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, an

f chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and go wit

ur subconscious may be linked with the universal subconscious and our consciousness may be a manifestation of the dynamic consciousness but there is no direct link between one manifestation of the dynamic consciousness and another manifestation of the dynamic consciousness. in the dynamic universe, i compare the life of an individual to that of a river and i ask the question, is an individual the water (thought) which fills the river, and which is continually changing, or is it the riverbed (physical body) over which the water flows, which changes more gradually over time and will eventually dry up. this concept is at the center of deitic philosophy and will explain the influence of spiritual forces upon man. the question one may ask is, where do my thoughts come from? the answer the magi

DEMONIC BIBLE

orld. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to the israelites as a pillar of flame by night and cloud of vapor by day. it is likely that the hebrew mystical beliefs (which later formed the cabala) developed during the time the israelites lived among the egyptians. prior to the development of the cabala, the jewish religion was a fertility c

s state of change and evolution. what i am suggesting is that god, like matter, energy, or consciousness, is "dynamic" not "static. descartes said "i think therefore i am" but is this really true? in that which i perceive as my "mind" there is a continuous stream of thoughts which flows through me like a river. but am i my thoughts or am i the thing in which my thoughts manifest? is the river the water which fills the river, or is the river the rock and dirt over which the water flows? or is "river" simply a name i have given to that which i perceive from the visual image of water moving over rock and dirt? and yet, a river from one moment to the next is not the same river, for the water in the river is not composed of the same water particles, and a man is not the same from one moment to

e ground? if this were true, then man would be nothing more than a robot following out his "programming" as designed by nature. that which decays and rots in the ground is not the source of consciousness. consciousness animates the material but it is not governed by it. the source consciousness is all that exists. the one is all that is real. a man's life is a river but what is a river? is it the water which flows over rock and dirt, changing from moment to moment, or is it the riverbed over which the water flow, which changes also but over a much longer period of time. if the water is diverted, the river dries up and a new river is formed. can that which never existed die? can it spend eternity in bliss or in torment? can it be reincarnated in another form? it cannot be said to die if it

anner of sorceries whereby you may attain that which you desire. this book provides the key to crossing the gates of hell and becoming one with the forces of darkness. rather than give you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate any psychic influence, either "positive" or "negative. this will remove any curse or blessing and temporarily banish any spirit or demon. fill your bath with hot water, throw a cup of rock salt or sea salt into the bath, and then enter into the water. you must submerge your entire body in the

ater. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate any psychic influence, either "positive" or "negative. this will remove any curse or blessing and temporarily banish any spirit or demon. fill your bath with hot water, throw a cup of rock salt or sea salt into the bath, and then enter into the water. you must submerge your entire body in the water to ensure that all psychic influence is eliminated. once done, you will be in a "neutral" starting position from which to begin these rites. it is important that you only do this once, preliminary to performing these rites. if you take another "bath of purification" later you may have to begin the rituals over again. on the same day that you take a "bath of purification, you must also wash t

DIABOLUS

tried to awaken ahriman by telling of their deeds, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowledge and control over the elements and that which the natural order observes as correct. she wishes to change it according to her will, to afflict is to darken its essence with much of the light she was endowed with early o

sion. in no mentioning of the black book is satan considered to be a negative force, rather a misunderstood power which can reside in each human being who can recognize what azazel is. 25 iblis, the the black light satanism in islam, published in gnosis magazine 23 then the lord descended to the holy land and commanded gabriel to take earth from the four corners of the world: earth, air, fire and water. he made it man, and endowed it with a soul by his power. then he commanded gabriel to place adam in paradise, where he might eat of the fruit of every green herb, only of wheat should he not eat. after a hundred years ta'us melek said to god "how shall adam increase and multiply, and where is his offspring" god said to him "into thy hand have i surrendered authority and administration. then

ol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat is cain the black man, the circle and center of the sabbat and it s fire, he directs it outward as he is the pole of this force. woe unto them! for they have gone in the way of cain jude 11 cain s name is said

aphomet if you will. as found in the book of cain31 the dragon samael and lilith join as one to beget the son of filth, yet he grows strong by his will and emerges as baphomet. the illustration of cain as the adversary32 presents him holding the trident or stave above, symbolizing the sun and celestial region, and a hammer below representing the forge and the infernal region. you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. the book of cain by m

ls, cain was gone from the sight of the lord and sought aid from the infernal one. the offspring of cain were deceived by the workings of satan so that they worshipped him. thus was diabolism born, and cain was equated as the first witch and satanist. nathaniel j. harris, witcha, a book of cunning here we are able to discern the mythology which holds cain as the first of witch blood, the fire and water embodiment of samael and lilith, that which has born cain as our 33 called algol, the sigil of the order of phosphorus, the authors current magical guild. 34 the book of thoth the moon by aleister crowley 35 secrets of the horse whisperers, by peter bayliss 36 the toad rite, a grimoire of the toad witch by michael w. ford, succubus publishing. 37 see witcha by nathan harris. 32 prototype and

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notari

ys, enochian: invocations (q.v) to the enochian (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domestically, gaspingly, moodily. capricorn "the goat" in astrology (q.v, the tenth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and earth (q.v

hirls, circles, or lotuses which are seen in the aura. they are in the physical body, because they reside in the astral body. in western magick, the most important are usually seven in number and are located along the spine from the perineum to the crown of the head. opening the chakras results in the attainment of various magickal energies. chalice: a stemmed goblet used as the tool of elemental water. the magickal weapon of elemental water and the west. channeling: the process by which a spirit is allowed to take control of the consciousness of a medium or channeler, and speaks through the mouth of that person. identical to the practices of trance mediums, but it tends to dispense with the traditional paraphernalia of the seance. used by modern day spiritualists. uncontrolled and unprepa

g instrument, to track and show changes in electric patterns and potential in the brain. elemental: 1) a non-physical entity composed entirely of one of the magickal elements. these entities should actually be more properly called "elementaries (q.v) according to classic grimoires (q.v. 2) a spirit formed entirely from one of the four magickal elements (q.v) being: fire= salamanders; air= sylphs; water= undines; and earth= gnomes. these attributions were made by the ancient german occultist, paracelsus. 3) a "nature spirit" one of the living beings of the astral (q.v) world. less individuated than human beings, sub rational, highly sensitive, emotional, and imaginative creatures with the primary make up of one element (q.v) and that element's attributes. elemental, artificial: an entity si

t element's attributes. elemental, artificial: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. elemetaries: the actual group name for elementals (q.v) according to classic grimoires (q.v. elements: there are five recognized magical elements in our system of magick/mysticism. these include air (q.v, earth (q.v, water (q.v, fire (q.v, and spirit (q.v. some systems have a four element system of air, earth, water, and fire; some systems utilizes a three element system of air, water, and fire. these names and systems are indicative of western esoteric systems. empathy: from the greek "en" meaning "in" and "pathos" meaning "feeling" literally translated as "in feeling" the psychic (q.v) or psionic discipline

DION FORTUNE MYSTICAL QABALA

ein she found the framework of traditional doctrine which she expounded in her great book, the 5ecret doctrine. this qabalistic cosmogony is the christian gnosis. without it we have an incomplete system in our religion, and it is' this mystical qabala page 21 incomplete system which has been the weakness of christianity. the early fathers, in the homely metaphor, threw away the baby with the bath-water. a very cursory acquaintance with the qabalah serves to show that here we have the essential keys to the riddles of scripture in general and the prophetic books in particular. is there any good [page 28] reason why initiates of the present day should put all this knowledge into a secret box and sit upon the lid? if they consider that i am wrong to give accurate information upoo matters which

neously in space; existence of all types being present in a single being, as we realise when we remember that the being of man is made up of a physical body, emotions, mind, and spirit, all occupying the same space at the same time. 9. if anyone has ever watched a heated liquid, at saturation point, crystallise out as it cools, they will have a useful symbol of kether. fill a tumbler with boiling water and dissolve in it as much sugar as it will take up, and then, as the mixture cools, watch the sugar crystals appearing. when you have done this in actuality, and not merely read about it, you will have a concept under which you can think of the first manifest coming into existence out of the primordial unmanifest. the liquid is transparent and formless, but a change occurs within it, and cr

stem like theosophy; they are also valuable as indicating functional affiliations among the sephiroth themselves. 24. the final system of classification which we must note is under the presidency of the three mother letters of the hebrew alphabet: aleph, a; mem, m; and shin, sh. these three, according to the yetziratic attribution of the hebrew alphabet, are assigned to the three elements of air, water, and fire. under the presidency of aleph is the airy triad of kether, in which is the root of air, reflecting downward through tiphareth, the solar fire, into yesod, the lunar radiance. in binali is the root of water (marah, the great sea, reflected through chesed into hod, under the presidency of mem, the mother of watei. in chokmah is the root of fire, reflected downwards through geburah i

] follow in these pages, for i believe it to be the correct because the correspondences work out without discrepancies, a thing they do in none of the other systems. 8. according to this system, the four suits of the tarot pack are assigned to the four worlds of the qabalists and the four elements of the alchemists. the suit of wands is assigned to atziluth and fire. the suit of cups to briah and water. the suit of swords to yetzirah and air. the suit of pentacles or coins to assiah and earth. 9. the four aces are assigned to kether, the first sephirah; the four twos to chokmah, the second sephirah; and so on down the pack. the four tens being assigned to malkuth. it will thus be seen that the cards of the four suits of the tarot pack represent the action of the divine forces in each spher

are most effectually potent to stimulate the mood which is in harmony with the function of that deity. 34. magical weapons are also included in the long lists of symbols and substances associated with each path. a magical weapon is an instrument of some sort which is used in the evocation of a particular force, or is the vehicle of its manifestation, such as the rod of the magician or the bowl of water or crystal sphere of the seer. the assignation of the magical weapons to the paths tells us a good deal about the nature of the paths, because we can deduce therefrom the kind of power that operates in the particular sphere in question. 35. as already noted, the various divinatory systems have their relations with the tree and find their subtlest clues therein. the associations of astrology

DION FORTUNE PSYCHIC SELF DEFENSE

there are potholes and currents and quicksands. the strong swimmer, who knows he coast, may venture in comparative safety. the non-swimmer, who takes counsel of nothing but his own impulses, may pay for his temerity with his life. but we must not make the mistake of thinking that these invisible forces are necessarily evil and inimical to humanity. they are no more inimical in themselves than are water or fire, but they are potent. if we run counter to them, the result is disastrous for us, for we have broken a natural law; but they are not out to attack us, any more than we are out to attack them. we must face the fact, however, that men and women with knowledge of these things, have, both in the past and in the present, used that knowledge unscrupulously, and that we may find our selves

dence in support of our contention. we must also bear in mind that the element of deliberate fraud may enter into the most unexpected places. i have seen a drug addict successfully pass himself off for a considerable length of time as the victim of an occult attack. a recent writer in the british medical journal declared that whenever he came across a case of bell-ringing, knocks, the dripping of water and oil from ceilings, and other untoward happenings, he always looked for the hysterical maidservant. occultists would be very well advised to do likewise before they begin to worry about the devil. but on the other hand, the wise man, whether occultist or scientist, will not insist upon the hysterical maidservant unless he can catch her red-handed, as he surely will do sooner or later if s

happened, and i slept quietly. next morning, however, the storm broke. miss l. and i were peacefully at work in the kitchen when she suddenly caught up a carving-knife and started after me, as mad as a march hare. fortunately for me i had in my hands a large saucepan full of freshly boiled greens, and i used this as a weapon of defence, and we danced round the kitchen table, slopping hot cabbage-water in all directions. we neither of us made a sound; i fended her off with the hot and sooty saucepan, and she slashed at me with an unpleasantly large carving-knife. at a psychological moment in walked the head of the community. he took in the situation at a glance, and handled it by the tactful method of scolding us both impartially for making so much noise and telling us to get on with our w

at perturbed. although used to mental cases, and therefore not as disturbed by the recent fracas as anyone else might have been, i did not relish the prospect of being the housemate of a dangerous lunatic who was under no sort of control. the head of the community, however, said there was no cause for alarm, he would soon have the case in hand. he went up to the bath room, filled a soap-dish with water from the tap, made certain passes over it, and dipping his finger in the water, proceeded to draw a five-pointed star upon the threshold of miss l.'s room. miss l. made no attempt to leave her room until forty-eight hours later when he fetched her out himself. as he had promised, he soon had her in hand. he had several long talks with her, at which i was not present, and at the end of a few

ld draught sweep through the flat. this phenomenon took place one evening when the adept, z, was present, and he declared that an unpleasant invisible entity had entered. they lowered the lights, and were able to see a dull glow in the corner he indicated, and when they put their hands into this glow, felt a tingling sensation such as is experienced when the hands are put into electricallycharged water. then began a mighty spook-hunt up and down the flat, and the presence was finally cornered and dispatched in the bathroom. i have staged the incident somewhat more picturesquely in my story, but the essential facts are the same. the result of the dispatching of this entity was a marked improvement in the condition of the boy patient, and the elicitation of the following story. the boy, whom

DONALDTYSON CHAKRAS

r drawing sensation, as though the pressure is being exerted from within outward. the access to the sahasrara is signaled by a tickling and pricking in the exact center of the top of the skull. this area of sensation is so small, it may easily be covered by the tip of the index finger. in my own experience, i have often felt a coolness in the right hemisphere of my brain, a feeling as though cool water were being poured over the actual tissues of the brain itself. the opening of the sahasrara is indicated in a sensory way by a delicious, sustained and very even flow of bliss or ecstasy that, for me, usually lasts only for several minutes. there are other minor physiological effects that accompany the arousal of kundalini and the opening or piercing of the chakras. these include feelings of

DONALDTYSON CORONZON

or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (air) and uriel (earth. they are winds because the speak with the angelic language, and its power and authority, and of course because they are winged. they are mentioned as a group in the book of enoch in connection with the fallen watchers who sin with the daughters of man, where these four archangels are primary servants and agents of god's judgement. it is clear from the words o

he may best think fit to seduce those whom he hateth, the servants of the most high. thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the cat of slime; not one thing, but many things. yet, with all that, his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench m

d the udders of the cat of slime; not one thing, but many things. yet, with all that, his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed 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

would have rotted thy body with the pox, and thy liver with cancer, and i would have torn off thy testicles with my teeth. and if i had seduced thy pride, and thou hadst bidden me to come into the circle, i would have trampled thee under foot, and for a thousand years shouldst thou have been but one of the tape-worms that is in me. and if i had seduced thy pity, and thou hadst poured one drop of water without the circle, then would i have blasted thee with flame. but i was not able to prevail against thee. how beautiful are the shadows of the ripples of the sand! would god that i were dead. for know that i am proud and revengeful and lascivious, and i prate even as thou. for even as i walked among the sons of god, i heard it said that p. could both will and know, and might learn at length

DONALDTYSON ELEMENT

rience. return hcehome resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated with its element. for example the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substa

vy, dry and cool. metals embody the earth element. so do crystals. so does wood, although wood also contains latent within it the element fire. no natural substance is a pure element. no heavy, cool, dry matter is composed solely of earth, with none of the other three elements added in. the four elements are perfect, but no physical substance is perfect. fire is hot and dry. air is hot and moist. water is cool and moist. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used tod

r tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the male form. for example, were a salamander to put on the appearance of a man, its hair would be wavy and red

mobile, graceful in their movements, somewhat dark, with very strong and persistent emotions. they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries it was believed that undines would appear to traveling men in the forms of beautiful, naked young women, and while charming the men would pull them to their deaths beneath the surface of the water. there is some truth in this tale. undines are the most human and seductive of the four elemental types. they tend to be sympathetic and loving. in appearance they most often assume a human shape with long dark hair, dark eyes, very pale white or bluish skin, slender bodies, very graceful hands. they are always extremely beautiful, but may be at the same time strange or otherworldly. their t

al the locations of buried treasures. in the centuries before reliable banks, when wealth consisted of gold or silver coins, it was not uncommon for individuals to conceal their savings under the ground. it is the gnomes, by the way, who control the response of the dowsing wand, not the undines, as you might expect- dowsing is used to locate minerals and metals just as often as it is used to find water. the original dowsers were german miners, who employed the dowsing rod to find new veins of ore. undines were most often employed for sexual purposes. they make excellent lovers, and when treated with kindness and respect, will remain faithful to the magician for years. some might find their chilly embrace unappealing at first, but it is surprising how quickly you become accustomed to it. th

DONALDTYSON EVILEYE

recorded several details concerning this type of person. he wrote that the pupils of their eyes are double. the same was reported about a certain tribe in scythia known as the bythiae, and a tribe in pontus called the thibii. sometimes the pupils in the eyes of the thibii resembled the shape of a horse. it was said that the bodies of members of this tribe possessing the evil eye would not sink in water, not even when they were weighed down by the sodden mass of their clothing. it was common to refer to those accused of having the evil eye as witches. one of the trials used to test a witch during the middle ages and renaissance was to throw her into water and watch to see whether or not the accused witch sank. if the unfortunate person sank, she was declared innocent. presumably someone tri

DONALDTYSON NOMICON

l fhtagn" which translates into english as "in his house at r'lyeh dead cthulhu waits dreaming" the old ones count among their number the blind idiot god azathoth; the all-in-one and one-in-all yog-sothoth who can travel between time and space; the hideously-piping nyarlathotep who is the unwelcome herald of the old ones; the octopus-like cthulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerat

DONALDTYSON PENTA

rn that is observed in the fixed signs of the zodiac, which are aquarius, scorpio, leo and taurus. each of these signs has an elemental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of the pentagram. the sign scorpio, located at the upper-right of the zodiac, is linked with water, and so water is placed on the right arm of the pentagram. the sign leo, on the lower-right of the zodiac, is linked with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use

is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elements of water and earth, are the currents of elemental spirit. two pentagrams are drawn to invoke spirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pentagram at the point of fire (lower-right) and inscribing its line first toward the point of air (upper-left. as in all cases, the reflecting, continuous line of the pentagram ends at the point where it begin

ntagram, shown above on the left, is known as the equilibriated active pentagram of spirit, because it deals with the two active lower elements, and because it balances the forces of those elements. this is the first half of the invocation of spirit. spirit is further invoked by beginning at the point of earth (lower-left) and inscribing the first segment of a second pentagram toward the point of water (upper-right, then continuing along the line of the figure back to its starting point. this second pentagram, shown above on the right, is known as the equilibriated passive pentagram of spirit, because it deals with the two passive lower elements, and balances the forces of those elements. spirit is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line

point of fire (lower-right, then continuing to follow along the line of the pentagram to the starting point. this pentagram, shown above on the left, is known as the closing active pentagram of spirit, because it deals with the active lower elements, and closes the operation by banishing the forces that were previously invoked. spirit is further banished by beginning the pentagram at the point of water (upper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you

ower-left, then continuing around the pentagram to the beginning. this pentagram, shown above, is known as the invoking pentagram of earth. earth is banished by beginning the pentagram at the point of earth (lower-left) and inscribing its line initially toward the point of spirit (top, then continuing around the pentagram. this pentagram, shown above, is known as the banishing pentagram of earth. water is invoked by beginning the pentagram at the point of air (upper-left) and inscribing its line initially toward the point of water (upper-right, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of water. water is banished by beginning the pentagram at the point of water (upper-right) and inscribing its line initially toward the point of ai

DONALDTYSON UFO

frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this fuzzy blob is usually moving, or has the false appearance of motion due to movements applied to the camera during filming. sometimes it can be identified conjecturally as a natural object, such as light reflected from a cloud, or the orb of the moon reflected in a body of water or from a refraction layer in the atmosphere, or as the planet venus (an ever-popular ufo. these things give a convincing illusion of motion when filmed from a moving car or plane. when the fuzzy blob cannot be identified, it survives as a visual record of a ufo, in the literal sense of the term. ufo "fuzzies" may also be generated by light artifacts or defects within the mechanism of the st

DONALDTYSON VAMPIRES

ampire to hate mirrors, and to shatter any looking glasses that happen to be around. they are equally discomforted by garlic and the christian cross, or the crucifix (cross with the figure of jesus upon it. in modern versions of the myth, vampires sometimes show contempt for the cross rather than fear. the vampires of popular modern fiction can be destroyed in a variety of ways. sunlight and holy water dissolve their flesh and bones like strong acid. in some versions of the legend, sunlight causes them to burst into flames. a stake through their heart also causes them to decay very rapidly. in a modern variation of this detail, the stake merely renders the vampire immobile and apparently dead, but if withdrawn, the vampire immediately reanimates. less common ways to kill a vampire in films

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

pter l. the chapter of not going in to the divine block a second time. vignette: a man standing with his back to the block.[1] chapter li. the chapter of not walking upside down in the underworld. vignette: a man standing. chapter lii* the chapter of not eating filth in the underworld. this chapter has no vignette. chapter liii. the chapter of not allowing a man to eat filth and to drink polluted water in the underworld. this chapter has no vignette. chapter liv. the chapter of giving air in the underworld. this chapter has no vignette. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (23 of 36 [8/10/2001 11:22:56 am] chapter lv. another chapter of giving air. vignette: the deceased holding a sail in each hand.[2] chapter lvi. the chapter of snuffing the

a sail in each hand.[2] chapter lvi. the chapter of snuffing the air in the earth. vignette: the deceased kneeling, and holding a sail to his nose. chapter lvii. the chapter of snuffing the air and of gaining the mastery over the waters in the underworld. vignette: a man holding a sail, and standing in a running stream. chapter lviii* the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased holding a sail. chapter lix. the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased standing with his hands extended. chapters lx, lxi, lxii. the chapters of drinking water in the under world [1. lepsius, todtenbuch, bl. 21. 2. a variant vignette of chapters lv. and xxxviii. rep

he chapters of drinking water in the under world [1. lepsius, todtenbuch, bl. 21. 2. a variant vignette of chapters lv. and xxxviii. represents the deceased being led into the presence of osiris by anubis; see naville, todtenbuch, bd. i, bl. 68] p. xxxvii theban version: list of chapters. vignettes: the deceased holding a lotus; the deceased holding his soul in his arms; and the deceased scooping water into his mouth from a pool. chapter lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of not being boiled (or scalded) in the water. vignette: the deceased standing by the side of two flames. chapter lxiv. the chapter of coming forth by day in the underworld. vignette: the deceased adoring

sions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (32 of 36 [8/10/2001 11:22:56 am] vignette: two utchats, and a serpent on legs. chapter clxiv* another chapter. vignette: a three-headed goddess, winged, standing between two pigmies. chapter clxv* the chapter of arriving in port, of not becoming unseen, and of making the body to germinate, and of satisfying it with the water of heaven. vignette: the god min or amsu with beetle's body, etc. chapter clxvi. the chapter of the pillow. vignette: a pillow. chapter clxvii. the chapter of bringing the utchat. this chapter has no vignette. chapter clxviiia [without title] vignette: the boats of the sun, etc. chapter clxviiib [without title] vignette: men pouring libations, gods, etc. chapter clxix. the chapter of setting

p. 50 (l. 445. the allusion here is to the setting of the sun. 4. i.e, unas. 5. see page lix. 6. recueil de travaux, t. iv, p. 61 (ll. 520, 521] p. lvii 6. anx anx an mit-k live life, not shalt thou die.[1] the doctrine of eternal life in the xviiith dynasty. in the papyrus of ani the deceased is represented as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he holds converse with tmu. in answer to his question "how long have i to live"[2, the great god of annu answers- auk er heh en heh aha en heh thou shalt exist for millions of millions of years, a period of millions of years. in the lxxxivth chapter, as given in the same papyrus, the infinite duration of the past and future existence of the soul, as well as its divine nat

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

sly undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undines; he who is afraid of fire cannot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may

as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by special consecrations of air, fire, water, and earth. this is the indispensable beginning of all magic operations. we exercise the air by blowing from the direction of the four cardinal points while saying: spiritus dei ferebatur super aquas, et inspiravit in facian hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce etper lucem. fiat verbum halitus meus; et imperabo spiritibus aeris hujus, et refraenab

the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and

fantasmata hylae ut sit sal coelestis, sal terrae et terra salis, ut nutrietur bos trituraus et addat vpei nostrae cornua tauri volantis. amen. 4 upon the ashes revertatur cinis adfontem aquarum viventium, etfiat terra fructificans, etgerminet arborem vitaeper tria nomina, quae sunt netsah, hodetjesod, in principle et in fine, per alpha et omega qui sunt in spiritu azoth. amen. 5 in mingling the water, the salt, and the ashes in sale sapientiae aeternae, et in aqua regenerationis, et in cinere germinante terram novam, omnia fiant per eloim gabriel, raphael et uriel, in saecula et aeonas. amen. 6 exorcism of the water fiat firmamentum im medio aquarum et separet aquas ab aquis, quae superius sitcut quaee superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus

we will desire thy love. o immensity in which all the rivers of being lose themselves, which ever spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and

ELLIS LOW TWELVE 1907

lve 25 leave their fertile grounds in warm spring valley, where they were content and happy. they were forcibly shifted to the sterile region around fort tularosa. general howard protested, and had them sent back to their old homes. but the covetous white villains would not let them alone, and a still greater mistake was made when they were sent to the san carlos reservation, for not only was the water brackish and the soil worthless, but it was the home of a thousand chiricahua apaches, who were the implacable enemies of the warm spring band, which hardly numbered three-fourths as many "geronimo is the leader of the warm spring indians "yes; you will have a frightful time before you subdue him and put him where he can do no further harm. i knew his father, mangus, one of the most fiendish

e's, muscles of steel and an endurance that seemed not to know the meaning of fatigue. often i looked at him as he rode his gaunt pony, without saddle, at my side and envied the salamander who seemed to revel in the furnace-like temperature. frequently the fingers of the men were blistered by contact with the iron of their weapons. many times, when we had struggled on to some well-known spring or water hole, we found it either dry or so befouled by the hostiles that had been ahead of us that one would have died of thirst before touching the water. our poor horses suffered with us, and more than one succumbed, not so much from exhaustion as from thirst. there were times when the muddiest pool that could hold the fluid in solution would have been welcomed like iced nectar by us. we seemed to

y indians themselves. iii the halting place among the hills offered such advantages that lieutenant smith turned them to account. men and animals had been pressed to the limit of endurance, and none ever needed rest more than they. the fleeing apaches had been pushed so relentlessly that they did not pause to contaminate the spring, where we stopped, dismounted, drank and filled our canteens. the water not only gave the ponies all they could drink, but nourished a species of lush grass, upon which the animals fed eagerly. we ate, lolled on the ground, smoked our pipes and the majority slept. even low twelve 41 vikka and i had snatched brief slumber before riding out on our little scout. when lieutenant smith had heard my report, he called vikka, pedro, jim and others of the best scouts aro

oomed into sight, and then the others appeared. the whole parry had been sent out, and were now among us again, vikka being the first that was recognized. the report showed that the sagacious fellow had been right in his surmise. geronimo and his band had been low twelve 47 located about a fourth of a mile away among the hills, and had gone into camp in a small basin-like valley, where there were water and grass. the disposition of the men and women showed that the hostiles were ready and probably expecting an attack. if the cavalry followed the most obvious course among the mountains, they must pass near the depression, in which the apaches were awaiting them. could the latter effectually conceal themselves, the ambush must prove as disastrous as that in the open plain would have been to

bert f. hoke. he commanded a division at cold harbor, and had received his commission as major-general less than six weeks previous. directly in front of his lines lay scores of union dead and wounded. loss of blood always causes a horrible thirst, and the cries of the sufferers were more than the confederates could bear. scores ran from the ranks, and, kneeling among the poor fellows, shared the water in their canteens with them. they had been thus engaged only a few minutes when the federals opened fire on them, not understanding the meaning of the charity. the bullets whistled so hotly about the good samaritans that they had to hurry back. general hoke was so indignant that he issued an order forbidding his men going out of his lines. in the lull that followed he lay down at the tried b

EMPERORS NEW RELIGION CHURCH OF SATAN

ons to accept you as a grotto master. write down the ritual you performed and the results, if any [13] again, this ritual, requesting an infernal mandate, has theistic overtones. part of the church of satan s ideology specifically appeals to people that feel a need to bolster their egos, feeling that they are more important than their social recognition reflects. the satanic bible provides a salt water injection to such people s egos with the assertion that satanists are intrinsically superior people. church of satan literature, such as the black flame, bulge with racist, fascist, and nazi-oriented essays and imagery, all of which are recurring themes among people whose self-esteem is out of proportion with their physical or intellectual abilities. organizations promising religious or simi

typically with no other provocation than the announcement of a new organization that does not mention the church of satan. when attacked by other organizations the church of satan may have had motives to have cast the first stone triggering an aggressive reaction from the other organization. pentagonal revisionism states that first of all the church of satan desires stratification, meaning that: water must be allowed to seek its own level without interference from apologists for incompetence [14] the emperor s new religion copyright 2002 ole wolf page 18 of 30 it is a form of lassez-faire libertarianism, which on one hand implies that the church of satan should welcome competing organizations as vehicles for stratification, and on the other hand should view them as threats. the church of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succes

hat aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a m

ard skins, decorated with red rosettes, and her dress was considered more careful and artistic than any of the others. nozilwane, however, had youth and stamina on her side. the others, although they all joined in and hunted out an imaginary enemy, and in turn exulted over his discovery, soon became breathless and spent and were glad when their attendants led them away to be anointed and to drink water. central africa the magical beliefs of central and eastern africa were for the most part connected with beliefs and practices concerning the dead and the honoring of images. when the ghost of a dead person was weary of staying in the bush, many believed that the spirit would come for one of the people over whom they exerted the most influence. the spirit would say to that person, i am tired

p the trees, drying up the rivers with the greatest of ease. they held that nothing less than a legion of demons must be at her command in order for her to accomplish her magic feats. she seems to be like the scottish cailleach bheur, a nature hag. agapis according to ancient tradition, this was a yellow stone said to promote love or charity; it also cured stings and venomous bites when dipped in water and rubbed over the wound. agares according to johan weyer, agares is grand duke of the eastern region of hades. he is shown in the form of a benevolent lord mounted on a crocodile and carrying a hawk on his fist. the army he protects in battle is indeed fortunate, for he disperses their enemies and puts new courage into the hearts of the cowards who fly before superior numbers. he distribut

996) 71.84. merrifield, jeff. damanhur: the real dream. london: thorsons, 1998. akasha (or soniferous ether) one of the five elementary principles of nature according to hindu mysticism. akasha is the first of these principles, and out of it the others are created. these subtle principles, or tattvas, are related to the five senses of human beings and to basic elements of matter: earth (prithivi, water (apas, fire (tejas, and air (vayu. the all-pervading akasha is responsible for vibrations of light and sound. sources: prasad, rama. the science of breath and the philosophy of the tattvas, translated from the sanskrit, with introductory and explanatory essays on nature s finer forces. london: theosophical publishing society, 1897. akashic records a theosophical term denoting a kind of centr

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

effects of psychokinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably representing one of the four simple elements. air, water, earth, or fire. macroprosopus means creator of the great world. macumba african-derived brazilian religions that have spirit possession as a central feature. madonna ministry the madonna ministry is a new thought metaphysical ministry founded by bishop arnold michael, formerly a minister with the united church of religious science. as a young man, in 1947 he had written a book, blessed amon

e great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts

is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evi

sychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons

r a dial of 360 degrees) would either turn toward the hand or away from it. carried out in a more substantial form with a metallic multiplicator, a condenser, and a needle, the magnetometer was used for the study of terrestrial magnetism to solve meteorological problems. since the beginning of the twentieth century, it has been used for dowsing (see also biometer of baraduc; de tromelin cylinder; water witching) magonia (journal) quarterly journal concerned with anomalies, such as visions, portents, prodigies, and ufos. the name magonia was given in medieval france to a mysterious land beyond the sky, the origin of all kinds of signs and wonders but inextricably bound up with the destinies of human beings. inhabitants of magonia traveled in aerial ships and were believed to destroy crops a

EVERBURNING LAMPS

the ancient latin authors speak of the use as illuminants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance the mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much att

the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuumed ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which i

ength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah s

he hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who

caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator

EVIL AND UNCLEAN SPIRITS

cle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. g

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

plate but found none. the hostess who led the strange family to a table in the restaurant noticed that the chins of even the adults barely reached the top of the table. the man read aloud from the menu and kept asking odd questions about where milk, vegetables, and other common foods come from. the woman ordered peas and milk for herself and the children, and for the man peas, a small steak, and water. their eating was similarly peculiar. each picked up a single pea with a knife, brought it to his or her tiny mouth, and inhaled it with a sucking sound. the father was unable to get even a small piece of steak through his slit of a mouth. they stopped eating all at the same time. the man produced a twenty-dollar bill 16 alien diners and gave it to the waitress, who went to get change; when

corbis) have arrived over land and to safety. because they were over the bahamas, however, flying northward only put them over the ocean. with weather conditions deteriorating rapidly, their radio contact with land, already sporadic, grew ever more difficult. meanwhile, amid growing alarm about the planes situation, a dumbo flying boat a large rescue aircraft built for flight over large bodies of water was dispatched from a seaplane base in miami and sent on a blind search. soon other planes joined it and flew through the ever more turbulent weather. one of them, a martin mariner, also disappeared. none of the missing craft were ever found. the navy s investigation determined that taylor s confusion about his location, coupled with dangerous air and sea conditions, caused the planes under

said, t h a t s a machine to go through the air. t h e speaker was someone birmingham thought of as a spirit, looking like a neutral shade and the shape of a man. the ark was brown in color with faint, flitting shades of steel b l u e. like. magnified scales on a large fish. after a while birmingham replied to the spirit. he re m a rked that the ark looked m o re like a ship meant for sailing on water; in any event, he had never seen anything so b e a u t i f u l. he accepted an invitation to board the vehicle. he found himself floating through the air in the spirit s company. when they reached the upper part of the ark, they entered the pilot house by walking down three steep steps. inside the barely furnished room was a table situated two feet from the wall. something like an oilskin co

g close enough so that the observers could see that they were domed and disc-shaped. after five minutes, two of them departed in opposite directions, to the north and south, emitting sounds like thousands of tuning forks, as lapp would put it. the remaining ufo flew toward them, and now it looked the size of a small house. abruptly it streaked upward, vanished, then reappeared to plummet into the water about a mile away. soon the ufo came back to the surface and flew, at an altitude of fifteen feet above the water, toward the witnesses again. it stopped some sixty feet from them, and now it was so near that lapp could see right into its transparent dome, where he was shocked to observe two large-headed figures, short in stature with big eyes and small mouths, who were clad in gray or silve

. through the use of their rituals, their sonar songs and their ocean travels, they vivify the biosphere. whale song has been found throughout all the oceans of the world. it is also found in, and resonates throughout, the skies of the earth. it exists even in the deepest parts of africa, the americas, asia, and europe. because the energies of the cetaceans can be found both in the sky and in the water, those great energies they bring forth in their song create the resonance that sustains life (nidle and essene, 1994. see also: adama; channeling further reading nidle, sheldon, and virginia essene, 1994. you are be- coming a galactic hu m a n. santa clara, ca: sp i r itual education en d e a vors publishing company. we are the cetaceans, n.d. http//onelight.com/ ceta/cetabook/cetmonitor.htm

FAUST

e possible straightway by forelock and with quick, courageous trust; then holding fast you will not let it further fly and you will labour on because you must. upon our german stage, you are aware, each tries out what he wishes to display, so in your work for me today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney wit

y with daring flight began and hopeful toward infinity expanded, she s now contented in a little span when in time s eddy joy on joy s been stranded. for worry straightway nestles deep within the heart, there she produces many a secret smart. recklessly rocking, she disturbs both joy and rest. in new disguises she is always dressed; she may appear as house and land, as child and wife, as fire, as water, poison, knife. what never will happen makes you quail, and what you ll never lose, always must you bewail. i am not like the gods! feel it i must. i m like the worm that burrows through the dust, that in the dust in which it lived and fed, is crushed and buried by a wanderer s tread. is it not dust that narrows in this lofty wall made up of shelves a hundred, is it not all the lumber, thous

t the circle narrows; he s already near! wagner you see a dog! it is no spectre here. he snarls and doubts, now on his belly see him crawl, he wags his tail, dog-habits all. faust come here! and be a friend with us! wagner it is a beast and, poodle-like, ridiculous. stand quiet and he ll sit up too; speak to him and he ll scramble up on you; lose something and he ll bring it back again, leap into water for your cane. faust you re likely right. i find no trace remaining of any spirit; it is all mere training. wagner by any dog, if he but be well trained, even a wise man s liking may be gained, yes, he deserves your favour thoroughly, a clever pupil of students, he. they go into the gateway of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of ni

already undertaken, it have i done no harm nor shaken with waves and storms, with earthquakes, fiery brand. calm, after all, remain both sea and land. and that accursed trash, the brood of beasts and men, a way to get at them i ve never found. how many now i ve buried in the ground! yet fresh, new blood forever circulates again. thus on and on- one could go mad in sheer despair! from earth, from water, and from air a thousand germs evolving start, in dryness, moisture, warmth, and cold! weren t it for fire which i withhold, i d have as mine not one thing set apart. faust so to that power never reposing, creative, healing, you re opposing your frigid devil s fist with might and main. it s clenched in spite and clenched in vain! seek something else to undertake, you, chaos odd, fantastic so

take the bother, i loved the child so much. faust an angel, if like you. margaret i brought it up and it was fond of me. father had died when it was born; we gave our mother up for lost, so worn and wretched, lying there, was she. and she grew well so slowly, bit by bit, she could not think of suckling it herself, the poor babe pitifully wee, and so i brought it up, and quite alone, with milk and water; so it became my own. upon my arm and in my lap it threw itself about, was friendly too, and grew. faust you ve surely felt the purest happiness. margaret but also many weary hours, i must confess. the wee thing s cradle stood at night beside my bed; it scarcely might just stir; i was awake; sometimes i had to give it drink, sometimes to take it in with me, sometimes from bed arise and dandl

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

nsive knowledge and insights with thousands of people over a period of two decades, he never referred to himself as a teacher. in fact, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never asked for any money, and gave away thousands of copies of the books he produced at his own expense. he told us that true religion xthe universal teaching of rebinding with our divine nature xwas the birthright of all humans and the purpose

ngs of the mystical qabalah within the context, language, and cultural milieu of their respective dispensations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recent authors purport to reveal its true and hidden secrets in their books. but

practices of the mystical qabalah are reflected in those of mystical christianity. the mysteries of the last supper and the crucifixion have long been compared with the mystical significance of pesach (passover. the sacraments of the body and blood of christ in the eucharist have their roots in the sacramental use of bread and wine that goes back to the earliest hebrews and beyond. ablution with water, lighting of candles, prostration, rituals that celebrate the mystical significance of the rites of passage, and rituals associated with 8- f e 3 changes of season, planting and harvesting are other fundamental elements christianity shares in common with its hebrew, judaic, and islamic cousins. a more in-depth look at the core ideas of mystical christianity within the context of the universa

a three-dimensional, sixpointed form of the tree of life comprised of two interfacing pyramids. the sefer yetzirah provides one of the two vastly different sets of names commonly found in the qabalah for the spheres (called sefiroth) on the tree (the other set comes from the sefer hazohar. the names for the sefiroth in the sefer yetzirah are based on elements (spirit of living elohim, air, fire, water, on four celestial heads of messiah, and on the six directions. these and the other correspondences that the book gives for the spheres and gates on the tree will be discussed in detail later in the book like the three innermost core texts of the sefer hazohar, the sefer yetzirah stands out within primary qabalistic literature for the depth, terseness, and obscurity of its language, and for

s sefirah knowledge. the sefiroth are said to be emanations from the unmanifest, undifferentiated divine source. they form a set of four self-consistent worlds or planes of existence within which creatures can exist due to the relative orderliness and smoothness of change. the sefer yetzirah tells us that the sefiroth emanate as pairs of opposites, such as east and west, crown and foundation, and water and fire.17 the sefiroth are linked among one another by gates. each of the interconnecting gates is associated with a specific hebrew letter. the sefer yetzirah is the primary source for the teachings regarding the nature of the letters and their distribution among the sefiroth on the tree. the gates connecting the sefiroth are doors that allow our consciousness to travel from one plane of

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

l beings and of animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of god, nature smiled with love, for she had seen the features of that marvellously beautiful form of man reflected in the water and his shadow on the earth. and he, having seen this form like to himself in nature, reflected in the water, he loved her and wished to dwell with her. the moment he wished this he accomplished it and came to inhabit the irrational form. then nature having received her loved one, embraced him, and they were united, for they burned with love" man having taken on a mortal body, in order to li

man in love produced an amazing prodigy. man, as i said, had in him the nature of the assembly of the seven, composed of fire and breath. nature from her union with man brought forth seven men corresponding to the natures of the seven governors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intellect. and all the beings of the sensible world remained in this state until the end of a period. at t

. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through the air, through the earth, through the water, through the breath, through all thy creatures" in his commentary on this treatise,3 ficino compares the driving out of the ultores and their replacement by the potestates dei with the christian experience of regeneration in christ, the word and the son of god. in fact, as festugiere points out,4 this gnostic experience does seem to be something like a gift of grace which cancels the predest

rself from the body; raise yourself above all time, become eternity; then you will understand god. believe that nothing is impossible for you, think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. mount higher than the highest height; descend lower than the lowest depth. draw into yourself all sensations of everything created, fire and water, dry and moist, imagining that you are everywhere, on earth, in the sea, in the sky, that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. if you embrace in your thought all things at once, times, places, substances, qualities, quantities, you may understand god. say no longer that god is invisible. do not speak thus, for what is more manifest than god. he has

ers, so that the cabalists cannot operate with other names.1 there are three orders of intelligences or demons.2 (i) supercelestial having to do only with the divinity (2) celestial, the demons belonging to the signs, decans, planets, and other stars, all of which have names and characters, the former used in incantations, the latter engraved (3) of the lower world, as demons of fire, air, earth, water. the angels, according to the theologians, follow the same three groupings; seraphim, cherubim, thrones for the supercelestial world; dominions, virtues, powers, for the celestial world; principalities, archangels, angels, for the terrestrial world. the hebrew orders of angels correspond to these; there follow the names of the hebrew orders, and of the hebrew angels corresponding to the sphe

FRATER ELIJAH ANGELS OF CHAOS

owered with solar phallic energy (set as midnight sun. an interesting note (with some biblio-mancy) is that in the last page of chapter 7 of nightside of eden page 76, grant brings reference to "the book of dyzan, and then this heralds chapter 8 (the number of submind and chaos. there also seems to be some relation to watery primordial teratomas which shall herald a return to chaos- the old ones, water signs: scorpio)"my sun is in scorpio. the relation to babalon also holds some connection with binah and we definitely have some crone type destructive energies here. the number of babylon is 156 which is also the number of chaos. with binah we have links to set, which was integral with the rite of god-hood. 76=7+6=13 and we have a ton of links here, but check out the relations to gargophias

i16= i20 i4+4k (k z) the proof is trivial: for n 1,2,3,4 and k z given in+4k, in+4k= in(i4k= in(i4)k= in(1k= in looking at this visually on the graph, we have the i rotated about the origin. this is the representation of the fourfold glyph of eye of the binah exploration in liber chrnzn. appendix v- the binding of the eye/ i one of these days i m gonna drag your ass to church and throw some holy water on you- my father outline: the following is a modified version of the mass of chrnzn. physical temple prepared ground and center cast the horizon *h statement of intent perform the invocation of the angel perform the invocation of the 1 st aether perform the invocation of chrnzn explosion perform the statement of office banish/ collapse the horizon *h- this is a method i created for opening

FRATER TENEBROUS CULTS OF CTHULHU

y 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. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, wh

lt with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contact with these creatures, which assume an almost tangible substance. perhaps lovecraft himself has left us with a rather unsatisfactory explanation of the true provenance of the cthulhu mythos. certainly, it

FRATER U D PRACTICAL SIGIL MAGIC

ernalized spasmodically, which, of course, requires some exercise and control. this procedure may be supported by repeating the sentence of desire rhythmically and monotonously like a mantra, becoming faster and faster; in doing so, one must stare fixedly at the sigil (in our example of looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil onto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious which has to do the work. in my own practical work i have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. but this will depend upon the magician fs individu

orm of magical trance where your unconscious is more responsive to and more receptive for sigils. afterwards, as already mentioned, you banish by laughter and by concentrating on something completely different, the more secular the better. one version of this technique has already been described in chapter 1. it is performed by standing in front of a mirror on which you have drawn your sigil with water-soluble colors. here again, physical over-exertion is employed. stare into the eyes of your mirror image without fluttering your eyelids, then cross your arms behind your head or your neck, push your arms backwards as far and uncomfortably as you can, and tense all your muscles while holding your breath (you may also stand on tiptoes) keep this posture until you cannot bear the tension and/o

some yarn or silk thread around it. depending upon which school of gisolation techniques h you belong to, you may either seal this roll with pure beeswax or sew it into a piece of silk, linen or leather, etc. if you want to wear the amulet or talisman, it is advisable to make it into a necklace or tie it to a thong. having served its purpose, the magical tool has to be burned, buried or thrown in water. before doing so, you can discharge it under running water with a suitable suggestion. the magical trance/ activating the sigils/ 39 rmed without uch complicated and time-consuming considerations, as imes. this will keep you on the ball, ready for action and versatile. is usually those gmagi to do without his/her talisman, for example, after having been robbed of as pointed out in the beginn

y, i should mention that all these emotions and principles have their own sigils or glyphs le: d destruction noncategory/emotion= sex (generic term= lust noncategory/emotion= for further details, please refer to liber null itself. the above notes should illustrate the structure of human emotions. any number of other systems of order may be used and developed. for example, the four elements earth, water, fire and air may be employed as major categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may be found in liber null, pp. 77 and 86, the 1 2 energy qualities of the zodiac, timothy leary fs an 68/ practical sigil magic s own, truly origin o the basic structures of the human psyche, i.e, rchetypal patterns which should always implement in agic

own alphabet following the structuring method described above, you will have to figure out those elements which you want to include and which can personify the energies of your own psyche. just listing them is not good enough, however. you will have to find a proper framework for them. let us start with a modest example. for reasons of simplicity, we will experiment with the four elements earth, water, fire and air. this is a system with which most magicians will be at least somewhat familiar. as a further framework we will choose dualism for the reasons mentioned. looking for emotional and character qualities which form dualities, we assign them to the elements as follows (this, of course, is but one of many possible examples: 70/ practical sigil magic now i will discuss a sigil language

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

re which we now possess. thus to the ancient alchemists, the angels from the moon which rules the saline tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best proven by the experiences of shipwrecked sailors who become lunatics when they drink water containing the lunar element salt. thus also they established a connection between the moon and mind. the fiery lucifer spirits who have taken such a baneful part in man's evolution became associated with the fiery element "sulphur" the alchemists said that man is rendered unconscious and dies by continuous inhalation of this element; so man, the spirit, was rendered unconscious of and dead

a devoted couple perform the generative act in a spirit of aspiration to serve a waiting ego, when the prenatal conditions are pure mentally, morally and physically, when the early childhood days of the ego thus born are spent in a home atmosphere of high and noble thought, both parents and children are making wonderful progress. and as great souls cannot be born to ignoble parents any more than water can sink below its level, it would, indeed, be very wrong for aspirants to discipleship to live an entirely celibate life for the sake of self- advancement when conditions permit them to wed; furthermore, the expenditure of the creative force at the few times in a life when it is legitimately required for propagation would not seriously interfere with the spiritual development undertaken to

nformation than here given. the path of initiation is guarded in various ways. while we walk the earth in our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetration as we would pass through ether. when death comes and we shed this so-called mortal coil, we find ourselves in vehicles that are finer than the elements of the earth. a person clothed in these finer vehicles could easily penetrate through the various strata of our globe to the center if there were no other obstacles. having shed the dense body, he is no longer subject

rrupted to mislead all not entitled to the knowledge. but all things change on this terrestrial sphere, and this applies also to the methods of initiation and the requirements thereof. hiram abiff failed in his great effort to make the molten sea at the time when he was building solomon's temple, because he, the son of the fiery lucifer spirits, did not know how to blend the element fire with the water poured into his mold by the sons of seth, the creatures of the water god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then

f a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polari

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

an expression of the homogeneous absolute spirit. the fire spirits are actively striving to attain enlargement of consciousness. but the absolute rests ever clothed in the invisible garment of cosmic space. in 'it' all powers and possibilities are latent, and it seeks to discourage and check any attempt at expenditure of latent power as dynamic energy required in the evolution of a solar system. water is the agent it used to quench the fire of active spirits. the zone between the heated center of the separate spirit sphere, and the point where its individual atmosphere meets cosmic space, is a battleground of evolving spirits at various stages of evolution. the present angels were human in the moon period, and the highest initiate is the holy spirit (jehovah. as our humanity and the other

various stages of evolution. the present angels were human in the moon period, and the highest initiate is the holy spirit (jehovah. as our humanity and the other kingdoms of life on earth are variously affected by the present elements, so that some like heat, others prefer cold, some thrive on moisture and others require dryness, so also in the moon period among the angels, some had affinity for water, others abhorred it and loved fire. the continued cycles of condensation and evaporation of the moisture surrounding the fiery center eventually caused incrustation, and it was the purpose of jehovah to mold this "red earth" translated adam, into forms wherein to imprison and quench the spirits of the fire. to this end, he issued the creative fiat, and the prototypes of fish, fowl and every

uench the spirits of the fire. to this end, he issued the creative fiat, and the prototypes of fish, fowl and every living thing appeared, even including the primitive human form, which were created by his angels; thus he hoped to make all that lives and moves subservient to his will. against this plan a minority of the angels rebelled; they had too great an affinity for fire to bear contact with water, and refused to create the forms as ordered; but thereby they at the same time deprived themselves of an opportunity of evolution along the conventional lines, and became an anomaly in nature; furthermore, having repudiated the authority of jehovah, they must work out their own salvation in their own manner. how this has been accomplished by lucifer, their great leader will be made plain in

ar angels are therefore the givers of physical life, while samael and the hosts of mars are the angels of death. thus originated the feud in the dim dawn of this cosmic day, and that which we see as free masonry today is an attempt by the hierarchs of fire, the lucifer spirits, to bring us the imprisoned spirit 'light' that by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, throug

in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery domain of the lunar hierarchy and introduces the fiery spark o

FREEMASONS SATANISM AND SYMBOLISM

rm of a door-keeper. it could easily be distinguished by the attributes of a key. at times, they gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and

shiva is another infernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of david lie flat against e

as well. the triangle was spoke about in part 2. it is very important. the other aspects of it will be covered here. freemasonry teaches man is becoming god to the occultist, the triangle is very important. it is used constantly in every conceivable manner. it is used either with the point up or down. when you see the point down, this represents the deity and is called the deity's triangle or the water triangle. the earthly triangle or pyramid triangle is what it is called when one point is up. it "symbolizes the perfect or divine man" this quote is not from some heinous black-hooded satanist, it comes from a 33rd degree masonic author named george s coy teinmetz [freemasonry: its hidden meaning, new york, mapublishing and masonic supply company, 1948, p. 63, repeated on p. 67] as any pers

d that freemasonry originated in the place where shiva (satan) lives. since the bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly admits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are k

FULL MOON RITUALS

orb even a fraction of it. sharon rests briefly on the strength of the staff that has helped her through the long days and nights of walking, the warm ebony wood almost soft against her palms. she closes her eyes and remembers rock and dirt, frost and ice glittering in the white moonlight, a chiaroscuro scene more like a landscape on the physical moon than on earth. smells of cold dust and frozen water. sounds only of the tiny breakages in earth s bones of rock, snaps and cracks that are birth cries of minute particles of soil- the ultimate nourishment of us all. we all eat dirt, sharon reflects as she trudges onward. dirt formed finally into animal and vegetable that we find palatable. but still dirt. dry dust rises in small clouds at each footfall. and eventually each of us in our fleshl

pressing a corner of her robe to her face to block out some of the sights and smells. yet she knows and acknowledges as she passes the horrifying mounds that she too will one day be as they are. her thirst increases. soon she passes through the charnel scene and reaches an area of taller pines and other trees bordering a lake. there the air is clear of corruption, sweet now with the scent of the water. sharon kneels on a narrow beach of cold mud and drinks deeply, bending to the life-giving liquid as a suppliant would to a god-form in a temple. water, as much an essence of life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. though the deciduous trees along the way are bare of leaves, their

e candle gently in upon the altar's center and takes up the hand-hammered copper bowl given him many years ago by his mother's best friend. moving out to the perimeter of those gathered, deer proceeds deosil- in recognition of the newly growing light- about the circle. as he moves, deer asperges the dark flagstones- as well as any whom indicated through glance or nod their desire- with fresh rain water "of water is this circle cast. fluidly, the energies within may ebb and flow" completing his first circumambulation, deer returns to their altar and replaces the bowl after asperging himself. next, he retrieves the turtle shell he'd found in the forest during high school and kept ever since. again he takes the perimeter and moves deosil, now sprinkling- ever so lightly- the stones and those

s up the copper bowl. facing west and raising the candle and the bowl she invokes the guardian "o watcher of the west, ancient one most fearful and mysterious we welcome you to this circle bless and wash us with your presence" as she speaks, a fierce wind laced with sleet and icy rain blasts into the circle, causing robes to flap and twist and bodies to shiver with the sudden damp chill. with the water comes the cold smell of winter rain, then the sound of a soft voice-not sharon s-speaking "remember that i, too, am the mother and that i too am necessary for all birth and rebirth" the wet wind shrieks and sighs and circles the ritual room, then passes on, leaving the participants dry and once more comfortable, if somewhat shaken. sharon speaks again "guard us, o ancient one keep us this ni

circles the ritual room, then passes on, leaving the participants dry and once more comfortable, if somewhat shaken. sharon speaks again "guard us, o ancient one keep us this night and join with us as we celebrate both life and death. for without one there is no possibility of the other" sharon then returns to the altar, setting the bowl in its place. frost covers the outside of the bowl and the water inside is now frozen. after gently placing the castle candle between the tapers of our lady and lord, she steps back to her place in the circle..owl steps slowly forward, drawing reddeer by the hand along with her. they walk together around the circle, greeting each and everyone. old friends, back together again. new friends, standing in this ageless place. finally, she turns to deer. a grin

FULLER J F C SECRET WISDOM OF THE QABALAH

in the visible world, man is the centre, just as god is the centre of the invisible world. god created man in his own image. adam was made of the same earth out of which was raised the sanctuary of the earth. and the earth on which was the sanctuary was the synthesis of the four cardinal points of the world. these cardinal points were united at the moment of creation with the four elements fire, water, air, and earth. 33 these elements being od, heh, vau, and heh of the name jehovah. man is consequently the synthesis of gall the holy names h, 34 therefore in man are genclosed all the worlds, both the upper and the lower h, and: since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the formati

fference was thought, out of which the world was created. thoughts are expressed in words formed from the alphabet of 22 letters and the numerals 0 to 9. in thirty-two mysterious paths of wisdom did the lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi

eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or spheres; the probable germ of the idea of the sephiroth, or media between the highest

lso called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is represented by the beasts of ezekiel, the holy living creatures of the chariot-throne, namely the four kerubim- the eagle, man, lion, and bull- which represent the four elements air (smell, water (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters of tetragrammaton as follows: y (lion, h (man, v (eagle, and h (bull. but as in itself kether is also the shekinah (the glory of god, in it is hidden the shin (w, which symbolizes spirit. as the ain soph is represented by the closed eye, so is kether represented by the open eye (compare the eye

he zodiac (see plate v on page 34, the twelve months of the year, etc, and consequently the entire creative cycle symbolized by two interlaced six-pointed stars or seals of solomon; the one being the great work below and the other the great work above. there are four manifestations- the no-thing, the intellectual world, the sensuous world, and the physical world; also the four elements air, fire, water, and earth, the four living beasts of the chariot throne, and the four letters in the name of tetragrammaton. in the zohar we read: the firmament is imprinted, at the four corners of a square, with four figures, of a lion, an eagle, an ox, and a man; and the face of a man is traced in all of them, so that the face of lion is of man, the face of eagle is of man, and the face of ox is of man

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

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

. the golden age had passed away. chapter ii. tree, plant, and fruit worship. when mankind first began to perceive the fact of an all-pervading agency throughout nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water, trees, etc, should in their turn have been venerated as in some special manner embodying the divine essence. neither is it surprising although this universal agency was regarded as one, or as a dual entity, they should have recognized its manifold expressions or manifestations. to primitive man, the visible sources whence proceeded his daily sustenance doubtless constituted the first object

ion or procreative energy. this quality was their bacchus, dionysos, or god-idea--the creator not alone of physical existence, but of good and evil as well. it was the destroyer, yet the regenerator, of life. of the zoroastrian home, or sacred tree, which by the persians was worshipped for thousands of years, layard remarks "the plant or its product was called the mystical body of god, the living water or food of eternal life, when duly consecrated and administered according to zoroastrian rites" it has been suggested, and not without reason, that to this idea of the ancients, respecting the sacred character of the properties of the home juice, may be traced the "origin of the celebration of jewish holy or paschal suppers and other eucharistic rites" although by the ancients water was some

that to this idea of the ancients, respecting the sacred character of the properties of the home juice, may be traced the "origin of the celebration of jewish holy or paschal suppers and other eucharistic rites" although by the ancients water was sometimes regarded as the original principle, later, wine, or the intoxicating quality within it, came to constitute the god-idea. it was spirit, while water was matter; hence, in the sacraments, water and wine were commingled, wine representing the essence or blood of god; water, at the same time, standing for the people. cyprian, the bishop martyr, while contending for the use of wine in the sacrament of the lord's supper, makes use of the following argument "the holy spirit also is not silent in the psalms on the sacrament of this thing, when

ng for the people. cyprian, the bishop martyr, while contending for the use of wine in the sacrament of the lord's supper, makes use of the following argument "the holy spirit also is not silent in the psalms on the sacrament of this thing, when he makes mention of the lord's cup, and says 'thy intoxicating cup how excellent it is' now the cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicated drinking wine in genesis. for because christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of christ. thus, therefore, in consecrating the cup of the lord, water alone cannot be offered, even as wine alone

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ve risen, lay chiefly in seeingthedawn;whichdutybecame henceforth amatterofdaily practice (p.11.'after such fashionthenbegan theannusmirabilisor great yearofsorcery, fullofrites and questings'.andthen there weretheladies. at this time also there were givenuntothem two sisters, daughters of thehouseof life, for high priestesses and ministers..these were children of the elements, queens of fire and water, fullofinward magic andofoutwardwitchery, full of music and song, radiantwiththe illusionsoflight. bythemthetwobrothers were served and refected solongas they were proselytesofthe gate, postulants at the door' of the temple, dwellers on the threshold, waiting to be passed, raised, exalted, installed and enthroned.andthetwobrothers proceededthroughmany sub-grades of the secretorderofthedawn,t

also some letting and hinderingwhichforbids us to visitthewaste house amidst the waters,wheredwellsthelady of thewater'(p. 55, while machen hopes'thatto youthebenedictaofyears past may return,butcrownedwithamostheavenly sweetness (p.110).butwaite knowsthattheadventureswithdoraandtheshepherdess cannot last andmustcome to an inevitable end:meanwhile, this is the passingoflilith andofthe lady of the water.thesororgloriosainignehas takenherwayintothe south under a golden canopy..thesororbenedictain aquahas gone into the west, far over fords and marshes, and the great mists conceal her. she has heard the voicesofthe sea. it has come to pass, even as i foretold, for we are called above the region of the elements, where these children cannot follow us (pp.166-7).at the endofthis letter,numberxxxi

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be

governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and ma

, whose duties are to repel intruders and to prepare the candidate.'dadouchos:'my place is in the south with the censer, as an image of heat and dryness. my duty is to see that the lamps and fires of the temple are ready at the opening; to watch over the thurible and the incense; and to consecrate the hall, thefratresandsororesand the candidate by fire.'stolistes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hither side of the portal. my duty is to see that the furniture of the hall is properly arranged at the op

g the rising sun. i rule and govern the hall and its membersofevery grade, according to the lawsofthe order, as he whose image i am governs all who work for the hidden knowledge. my robe is red becauseofuncreated fire. i bear the sceptre and the bannerofthe east. i am the expounderofmysteries. i am power, light, mercy and wisdom.fraterstolistes,i direct you to purify the hall and the members with water.'thestolistes passes to e, faces hierophont, makes a cross with cup and sprinkles thrice.heproceeds in succession to s.w. and n, facing each point, when he repeats cross and sprinkling. he completes circle by returning to e, where he faces hierophant, uplifts cup and says:sto/istes:'i purify with water.'hesalutes thethroneand returns to his place by s. and w.hierophant:'fraterdadouchos,i dir

listes:'themotherofthedarkness has blinded him withherhair.'dadouchos:'thefatherofthedarkness hashiddenhimunderhis wings.'hierophant:'hislimbs are still weary from the warthatwas in heaven.'kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthesacred hallofthe neophytes.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'ipurifyyou with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutremain standing.hierophant:'inheritorofthe dying world, what do you seek among us?'hegemon(replying for candidate:'mysoul wa

GILBERT THE MAGICAL MASON

es the ancient latin authors speak of the use as illumi255 nants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances whichbumalone without any wick or arrangement, such as camphor, which willbumeven floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance thethoughts ontheever-burning lamps 57mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calc

n the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuum ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which i

ughts ontheever-burning lamps 59be co-equal, then, creteris paribus, that fire would burn contin255 ually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i.,where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sen

ah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificialaltar, pouredwateron it, and fire from heaven burned up thewater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wic

modern thought; it is equally a folly to think that no knowledge once common to the learned has ever lapsed. many a vanished age, and many a great civilisation has practised in common life deeds to us unknown; and many a sage of ancient india and egypt could beat our modern scientists in super255 normal exhibitions. where is now the tyrian purple? where is now in england the man who can walk the water? or breathe fresh life into one recendy dead? or deliver one obsessed? yet these deeds were not miracles- they were no interposition either of tetra255 grammaton, nor of the logos; they were the deeds of human beings who had become more spiritual, more truly learned than we are. moreover there isnoabsolute bar to one ofusbecoming equally potent. we live in times which render proficiency in s

GILBERT THE SORCERER AND HIS APPRENTICE

anner, some particular relations of thearmsofacrossto the aspirant, who standsin thecentreafthatcross,with his arms extended in the form of the same mystic symbol, and is made to say at the same time that he is then standing in the 'centre of the earth; just as the greeks were told thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 primary colours, one the flame redoffire, the second the blue of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate is cla

that this showed that the sign of the bull especiallyhad an earthly operation. in the lion, in july, the fiery heat is mostthe symbolism of the 4 ancients 21fymbollsmofthecourseof thezelatorpastthe4aticiehtseastfire.it .july.,redwate:r.mi.,3ai.anr.imt.oeeritblueair.2!!lanl'ient;jan, 225yellowwest.nwnj.nv',u",vmz255.;u":u22thesorcerer and his apprenticeevident. in the scorpion,inoctober..come the water floods, andin.aquarius,injanuary, come the keen and biting winds,ofwhich the element air is the type. note that the aspirant is led, asitwere backwards,up theseasonsin his course past thefrom \vest toe.ast.i.,i. but the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,andthat

circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames

of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcerer and his apprentice"(2) adimiron'-whose colours are like blood mixed with water, a dull yellow and gray. their form.isthatof a lion255 lizard.(3)tzelladimironwhose colours are like limpid blood, bronze and, crimson. they arelikesavagetriangular-headeddogs (4) schechiriron, whose colours are, black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet demon-facedwithal'(5)shelhabiron- whose colours.arefiery and yellow, and their

housand-headedhydraserpent; and the elder lilith,thewife ofsamael,awoman with an ever-changing and distorted countenance. at the north-east angle is aggerath,thedaughter of machalath, a fiendish witch with serpent hair enthroned in a chariot drawn by an ox and an ass. at the north-west angle is a gigantic scorpion with a fearful countenance,butstanding upright as it were, and formed of putrefying water. after .267him cometh. the un-nameable one (abaddon) and his appearance and symbol is that of a closely-veiled black gigantic figure, covered with whirling wheels and in his hand is avast wheel whence issue asitwhirls, multitudesofcal-like demons. behind comethmaamahlikeacrouching. woman with an animal's body, crawling along thegtoundandeating the earth. and at .the south-west angleare'a win

GLOBAL FREEMASONRY

, consciousness is not found in lifeless matter, as the masons believe, but in beings that have spirit. but, in order not to accept the existence of god, masons resort to the foolish belief that attributes "spirit" to atoms. this materialist belief espoused by masons is a new expression of a pagan belief called "animism" which supposes that every material thing in nature (rocks, mountains, winds, water, etc) has its own spirit and consciousness. the greek philosopher aristotle combined this belief with materialism (the belief that matter is uncreated and is the only absolute) and even today, the attribution of consciousness to lifeless things being the essence of materialism has become a kind of contemporary paganism. global freemasonry ddg materialism accepts the creative ability of lifel

d primitive doctrine leads masons to believe that the balance and order in the universe is effected by lifeless matter. again, in mimar sinan, an article has appeared about the world's geological development. it states: this surface deterioration occurs so subtly that we can say that the present state of life has been attained as a result of this hidden intelligence in magma. if this were not so, water would not collect in hollows and the earth would be completely covered by water.91 another article in the magazine mimar sinan claims that the first living cells, and those that multiplied from them, were conscious, formed a plan and implemented it: the beginning of life on earth happened when a single cell came to be. this single cell immediately began to move and, under a vital and truly r

e meaning of the law is as follows: the morphological changes and changes in the order and function of the organs that a human being undergoes, from the first cellular formation in his mother's womb, until he is born and during his life until he dies, is nothing more than a recapitulation of the changes that he has undergone since the beginning, from his initial cellular formation in earth and in water until today.1 master mason selami isindag also places great importance on haeckel's theory. in an article entitled "masonic doctrines" he writes "in his experiments, darwin proved that various species of animals first developed from a single cell and later from a single species" then he adds: haeckel made studies supporting all these experimental findings. he believed that the most basic ani

GNOSTIC HANDBOOK

in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself the gn

erned by a series of cyclic processes, these range from the days and nights of brahma (the creative force) to the yugas or epochs. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. the krita or satya yuga is the golden age, the age of spirit and it is from here that things get successively worse until the kali age, which ends in an apocalypse of water and fire. each age in succession is shorter than its predecessor, is more intense, and more material. the kali age is the shortest, most materialistic and intensely destructive. it is this age we are in now. the kali yuga, or iron age is sometimes described as the age of the wolf, due to its ferocity and violence. there are many different dating systems, but according to the mahabharata, the

d various diseases. everyone will be miserable owing to the dominance of vice and tamoguna; people will freely commit abortion "earth will be valued only for her mineral treasures. money alone will confer nobility. power will be the sole definition of virtue. pleasure will be the only reason for marriage. lust will be the only reason for womanhood. falsehood will win out in disputes. being dry of water will be the only definition of land. praise worthiness will be measured by accumulated wealth. impropriety will be considered good conduct, and only feebleness will be the reason for unemployment. boldness and arrogance will be equivalent to scholar-ship. only those without wealth will show honesty. just a bath will amount to purification, and charity will be the only virtue. abduction will

umulated wealth. impropriety will be considered good conduct, and only feebleness will be the reason for unemployment. boldness and arrogance will be equivalent to scholar-ship. only those without wealth will show honesty. just a bath will amount to purification, and charity will be the only virtue. abduction will be marriage. simply to be well dressed will signify propriety. and any hard-toreach water will be deemed a pilgrimage site. the pretence of greatness will be the proof of it, and powerful men with many severe faults will rule over all the classes on earth. oppressed by their excessively greedy rulers, people will hide in valleys between mountains, here they will gather honey, vegetables, roots, fruits, birds, flowers and so forth. suffering from cold, wind, heat and rain, they wi

e influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordinates, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the heraldic cycle are seen reflected in egyptian temple architecture. the general style of egyptian temples includes a great

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

c, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself in its

most brutal as the last. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. these can also be correlated to the greek tradition of dividing history into ages of gold, silver, bronze and iron. the krita yuga is the golden age, the age of spirit and from there onwards things get successively worse until the kali age, which ends in an apocalypse of water and fire. the evolutionary or technological worldview sees human life from a materialistic angle. life has evolved from amoeba to human, becoming more and more complex with related advances in culture and technology. when two worldviews as juxtapositioned and considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to dr

denborg (ac 39. from the chakric perspective this day is that of the heart. the centre from which divine love, faith and wisdom flow. it is green for in its imagery, the planets bring about the development of all life. the fifth day fish and birds appear. these reflect the facets of the mind that are rejuvenated and reborn through transfiguration. the fish represent the creatures that swim in the water- that is those things which exist within the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in which the mind can now reach new levels of illumination. the image of flight is found in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of the c

ds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related to the tree of life. the way we favour is to relate each world to the trinities of sephira, and assiah to malkuth. this can be extended so that there is a further tree of life in each world, thus formulating forty centres. in this second attribution th

h. this can be extended so that there is a further tree of life in each world, thus formulating forty centres. in this second attribution the whole tree of life in atziluth is the treasury of light, while the lower trees in briah, yetzirah and assiah are mixed. the supernals in the lower mixed trees are the more refined phases of the mixed worlds. atziluth. fire. kether, binah and chokmah. briah. water. chesed, geburah and tiphareth. yetzirah. air. netzach, hod and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this realm each sephira reflects a facet or the divine energy of the invisible spirit. in this system of attribution malkuth represents the particles of light held c

GOETIA LUCIFERIAN

olomon the king (clavicula salomonis, translated by s.l. macgregor mathers. the blade should be made in the hour of mercury when in the sign of the ram or scorpion. you may alternatively conduct such when the moon is waning in a more probable time frame. when you obtain a white handled knife, roughly six inches long wait until the moon is waning. fill a bucket or basin with distilled and purified water and pour salt, abramelin oil and a few drops of your own blood. you will then wish to have a small fire which you will hold the blade over. as it is heated in the flame, envision the fires of azazel and hecate, purifying and blessing the blade with your divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife

nal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the fulgaris lightning bolt of the fallen djinn. the black hilted knife is used for making the circle and commanding the spirits into the triangle, the sacred circle within the meeting place of spirits. the blade may be consecrated in the hour of saturn. as well when the moon is waning create a distilled water container and fill with blackened pepper, hecate oil and a few drops of your own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled

pepper, hecate oil and a few drops of your own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled knife. as the blade is immersed in the water, recite- by the mysteries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel, envenomed in the darkness of the earth do become knife of the devil s claw, my sacred tool of summoning water-daemon of the blade be born by banal and those of the shadowed realms- blade be ble

orgasm and death posture. the other magical requisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the adorn

context as gathering secrets astrally, from others if need be. he is also capable to destroy dignities of men and primarily acts as a divinatory spirit. he was of the order of thrones and still governs 30 legions of spirits. o focalor focalor/forcalor/furcalor is a might duke who appears in the form of a man with a gryphon s wings. focalor is a murdering spirit, who may also drown individuals in water and causes storms in the seas. if commanded, he will not harm any living being. he was too of the seventh throne and seeks to return there after 1,000 years. focalor governs 30 legions of spirits and is a powerful servitor to summon in dreaming (subconscious water leviathan) sorcery. he too has power of the air, being a luciferic angel as well. 57 p vepar vepar is the forty-second spirit of

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

mmended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger

hy love. o vastness! wherein all the rivers of being seek to lose themselves- which renew themselves ever in thee. o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us into the true life, through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at t

the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the practicus gra fthe lesser ritual of the hexagram after learning to banish

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

st. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general me

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

hen passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/mo

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ast. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "eheieh" 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. return to the east (remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiri

is ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

te signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore

e. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves ever in thee! o thou ocean of infinite perfection! o height which reflectest thyself in the depth! o depth which exhalest into the height! lead us unto the true life through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

ng pentagram of fire. vibrate "oip teaa pedoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protecti

tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief ade

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

losophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram

GOLDEN DAWN RITUALS B

to draw the bright white connecting line going from the south to the west. draw the closing passive pentagram while visualizing it in bright white. vibrate the name "hcoma (hah-koh-mah. stab the pentagram in the center on the last syllable. 14 b) draw the white in the center of the pentagram,and vibrate the name "alga, stabbing it on the last syllable. perform the 5=6 signs. c) draw the banishing water pentagram, visualizing it flaming blue. vibrate the names "mph arsl gaiol (em-pay-hay arsel gay-ee-ol. stab the pentagram on the last syllable. d) draw the sign of in the center of the pentagram, visualizing it orange. vibrate the name "la, stabbing it on the last syllable. perform the practicus grade sign. step 5 a) move to the north while drawing the white connecting line from the west to

GOLDEN DAWN RITUALS C C1

agram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not traced in one continuous line. the unicursal hexagram, which was developed by g.h. frater s.r.m.d. is used for specific enochian workings where a continuous line is to be employed. let the adeptus minor be aware that in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams a

is the classical hexagram with the attribution of the angles as usual. the hexagram has an affinity with earth and is traced in the southern quarter. this is the position of earth in the zodiac, and the sun at noon when it is at its culmination. 16 l b c y f k the third form has its affinity with air and is in the western quarter. this is in the position of air in the zodiac. l k y f b c this is water in the position of the zodiac. it has an affinity with the northern quarter. with each of these forms, the name atyrara is to be pronounced. the adept must be aware that there are six modes or ways of tracing each of these four forms. this will be determined by the particular planet that you are working with. in the lesser forms, thou can banish and invoke all of the planets. the traditional

eh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we

GOLDEN DAWN RITUALS D

your lotus wand by the black end, say the proclamation of the kerux. you will then face east and perform the l.b.r.p, creating a positive environment free from negative influence in which to do your consecration. step 2 after performing the l.b.r.p, purify the room with n, then o. this is best done as in the 0=0 ceremony when you come to the east and purify in the east saying "i purify thee with water" and facing west and doing the same. then you take the incenser and perform the same procedure with o. another method may be done by purifying each elemental quarter with n and o, beginning in the east and ending in the east. so, as you go to the east, sprinkle or swing to the left, right, center, and draw a cross in the air with the tool and say "i purify/consecrate thee with n/o" then move

GOLDEN DAWN RITUALS E

ether, they bring about the fixedness and immobility of l. o arm here the color is scarlet, and unlike the m and l arms, the sulfurous nature is chief and ruler. in this arm, the p is from the side of l. b is from the side of m. n arm the n arm is colored blue. here, the saline side is chief. this can be easily understood if we think about the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letter

GOLDEN DAWN RITUALS ENOCHALL

myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 enochian a: in/ of/ on/ the/ with. a babalond: of a harlot. a boapri: let them serve you. a cocasb: the time. a cro odzi: hast thy beginning. aaan: kerubic angel of water angle of fire tablet. aab: cacodemon of fire angle of earth tablet. aabco: commanding angel of air angle of water tablet. aacc: subservient angel of fire angle of air tablet. aadt: kerubic angel of air angle of water tablet. aaetpio: senior of mars on the fire tablet. aaf or aao: amongst/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you a bitter sting

: kerubic angel of air angle of water tablet. aaetpio: senior of mars on the fire tablet. aaf or aao: amongst/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you a bitter sting. aaiom: amongst us. aair: subservient angel of air angle of earth tablet. aal: cacodemon of earth angle of air tablet. aala/ ala: placed you. aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire tablet. aao ial pir gah: amongst the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimeter. aaozaif: senior of jupiter on the air tablet. aapdoce: senior of venus, on the fire tablet. aavan: angel, also known as aaan. aavna: angel, also

the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimeter. aaozaif: senior of jupiter on the air tablet. aapdoce: senior of venus, on the fire tablet. aavan: angel, also known as aaan. aavna: angel, also known as aana. aax: cacodemon, counterpart of the angel axir. aaxp: subservient angel of air angle of water tablet. ab: angel (filia filarum lucis) associated with luna. ab: name of jupiter heptagon 2. aba: cacodemon of fire angle of earth tablet. ababalond: of an harlot. abai: stooping. subservient angel of fire angle of earth. abaiond: governor of the second division of the aethyr pop (56. abaiuonin: to the stooping dragon. 3 abaivoninu: abai vovin. stooping dragon. abalpt: calling angel of eart

l of air angle of earth tablet. aboza: kerubic name of air angle of earth tablet. abraasa/ abraassa: provide/ provided. abramg: abrang/ i prepare/ i have prepared. abramig: prepare/ are prepared. acam: 7699. acar: subservient angel of fire angle of fire tablet, also known as acrar. acca: subservient angel of fire angle of air tablet. also known as acuca. achildao: with diamonds. acl: cacodemon of water angle of water tablet. aclondoh: in thy kingdom. acmbicu: senior of mercury on the earth tablet. acocasb: time. acon: subservient angel of earth angle of air tablet. acop: subservient angel of earth angle of water tablet. acp: cacodemon of water angle of air tablet. acps: kerubic angel of earth angle of fire tablet. acrar: angel, also known as acar. acroodzi: beginning, also croodzi. acuca:

casb: time. acon: subservient angel of earth angle of air tablet. acop: subservient angel of earth angle of water tablet. acp: cacodemon of water angle of air tablet. acps: kerubic angel of earth angle of fire tablet. acrar: angel, also known as acar. acroodzi: beginning, also croodzi. acuca: angel, also known as acca. aczinor: senior of jupiter on the earth tablet. add: cacodemon of air angle of water tablet. adgmach: much glory. adgt: can/ be able. adi: cacodemon of earth angle of fire tablet. adire: angel, also known as adre. adna: obedience. adnop: angel, also known as adop. ado: cacodemon of earth angle of earth tablet. adoeoct: senior of jupiter on the fire tablet. adoeoet: senior of jupiter on the fire tablet. adohi: kingdom, also see io adohi. 4 adoian: face. adois: demonic name (r

GOLDEN DAWN RITUALS F

engthen this emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lot

\yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand by the h band over the blue arm of the hermetic rose cross, and recite the following "the name of the second river is gihon, the one that winds through the whole land of kush" trace over the blue arm of the cross, the invoking active spirit pentagram vibrating "hcoma, alga" give the l.v.x. signs. 6 trace the invoking water pentagram while vibrating the names of god borne upon the banner of the west "mph arsl gaiol, la" give the practicus grade sign. step 13 hold the lotus wand by the k band over the yellow top arm of the cross and recite the following "the name of the third river is called hiddekel, the one that flows east of asshur" trace over the yellow arm, the invoking active spirit pentagram vibrating "ex

GOLDEN DAWN RITUALS G

th river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different da

this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity us

hou who art ruler and president over the four angels of the denser l of o, i beseech thee to bestow upon this weapon thy strength and fiery steadfastness that with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the

ecite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of m let the adept hold the air dagger up high and recite the following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice

following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the

GOLDEN DAWN RITUALS K

orpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end

the hidden depths of the universe, hear thou the voice of fire" chief adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the cup, saying "empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the we

GOLDEN DAWN RITUALS SADD

lemental tablet: d= y c= h a= w b= h thou shalt read the linea spiritus sancti beginning in the left, and again, commencing with the letter of the tetragrammaton appropriate to the tablet, reading from right to left. air tablet 15 tetragrammaton as applied to the kerubic ranks of each tablet (hands indicate the direction of the letters are to be read) air tablet" whyh (f) yh(f)wh h(f)yhw hwh(f)y" water tablet" whyh(f) yh(f)wh h(f)yhw hwh(f)y" earth tablet" wh(f)yh wh(f)yh h(f)why h(f)why" fire tablet" wh(f)yh wh(f)yh h(f)why h(f)why! do not confuse same tetragrammaton allocation with very different natures of the tablets. the elemental composition differs enormously in each lesser angle. servient squares 16 the servient squares beneath the calvary cross appear as four vertical columns of f

ason the l symbol is used in place of the b symbol is as follows "though one of the seven lords who wander, l is yet classed with those who abide because it is the heaviest of the seven and thus formeth a link between the wanderers and the abiders" this should explain why l is not included with the rest of the wanderers (planets) in the sephirotic cross. example (shaded areas are blue) b angle of water tablet aces& court cards attributions on tablet of union: here be the attributions as related to the holy tablet of union, the spiritual forces that regulate the four elemental tablets. 22 the aces represent the root forces and the essential spiritual noumenon of the elements. the court cards act as vice-gerants of the root forces of the elements. m a c b d a ace swords prince swords queen s

s a sample illustration derived from the lesser angle of the earth tablet. in the servientsquare in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the water tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery c- d. the tarot key for d is the chariot. the hebrew letter for d is j. the geomantic attribution is populus. summarized pronunciation guide briefly, regarding the pronunciation of

, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightening in summer" it will aid the reader considerably if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment's notice. the square "h" of "mph" in the great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary s

c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destroying energy of a flood, but the latter renders its effect more gentle and beneficient, promoting the solution and nourishment of matter. the square of "m" of "aismt, a kerubic square of the fie

GOLDEN DAWN RITUALS SCONTINUED

rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the c tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery water- d. the tarot key for d is the chariot. the hebrew letter for d is j. the geomantic attribution is populus. summarized pronunciation guide briefly, regarding the pronunciation of the angelical language, thou shalt pronounce the consonants with the vowel folloing in the nomenclature of the same letter in the hebrew alphabet. for example, in beth, the vowel following "b" is "e" pronounced ay

GOLDEN DAWN RITUALS T

e mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessels to water the earth with all her creatures: od z chis e siasch l ta-vi-u and they are the brothers of the first and the second od iaod thild ds and the beginning of their own seats which are garnished with hubar p e o a l soba cormfa continual burning lamps 6, 9, 6, 3, 6 whose numbers chis ta la vls od q- cocasb are as the first, the ends, and the content of time ca niis od darbs qaas f etharzi theref

GOLDEN DAWN RITUALS T3

ighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mount looking with gladness caosg od faonts piripsol 10 upon the earth and dwelling in the brightness of the heavens ta blior casarm a-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessels to water the earth with all her creatures: od z chis e siasch l ta-vi-u and they are the brothers of the first and the second od iaod thild ds and the beginning of their own seats which are garnished with hubar p e o a l soba cormfa continual burning lamps 6, 9, 6, 3, 6 whose numbers chis ta la vls od q- cocasb are as the first, the ends, and the content of time ca niis od darbs qaas f etharzi theref

GOLDEN DAWN RITUALS U1

ted. thus does he remain during that incarnation, facing that particular point in his sphere of sensation. that is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements and the spirit. thus: thumb- spirit, third finger- fire, index finger- water, little finger- air, second finger- earth. the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. 3 from trapt is formed the trunk of the body, free from the members, and therein as a receptacle of influences, are situated the vital organs. the blood is spirit mingled with and governing the watery principle. the lungs are

GOLDEN DAWN RITUALS U7

is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet b

GOLDEN DAWN RITUALS VENUSZAM16

and the mighty powers of the elohim. step 12 place the talisman outside the circle, in the west, and then slide it within the circle with the point of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intellig

answered unto my soul 'creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not' let the mystic circumambulation take place" step 18 take the talisman, and circumambulate. after going around once, stop in the south, and place it on the ground. say "unpurified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \y

p the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed w

e veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and obey my will. serve and fear me. i bind even ye to help me in the works of the magic of light. i bind ye by the curse of elohim gibor, by the power of kamae

GOLDEN DAWN RITUALS Z1

hos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is phritithi. note "thou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the parti

is placed in the northwest, between the eagle and the bull. kabexnuv or dabexnjemouv. 3. the station of the evil one: this station is in the place of dwsy and is called the station of the evil one, the slayer of osiris. he is the tempter, accuser, and punisher of the brethren, and in egypt is represented mostly with the head of a waterdragon, the body of a lion or leopard, and the hind parts of a water-horse. he is the administrator of the power of the evil triad. 16 the stooping dragon, apophra-l sez the slayer of osiris, szathan toophon. the brutal power of demonic force, bessz. the synthesis of this evil triad "the mouth of the power of destruction" is called ommoo-szathan. 4. the station of harpocrates: the invisible station of harpocrates is on the path of s, between the station of he

GOLDEN DAWN RITUALS Z3

the candidate with a new name given to the physical body of the outward man, but signifying the aspirations of his soul. as a consequence of the affirmation of the motto as the name of the candidate in the hall of truth, osiris, sends forward the goddess of the scales of the balance to baptise him with n and the companion goddess to consecrate him with d. as it is written, unless a man be born of water and of the spirit, he shall in no way enter the kingdom of heaven. the kerux instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of s

GOLDEN DAWN RITUALS ZAM1

hrough the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 perform the s.i.r.p. step 4 create a vortex. perform the adoration to the lord of the universe. step 5 stand west of the al

GOLDEN DAWN RITUALS ZAM12

e then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come now and assemble in this temple to partake with us of this holy eucharist "all make the philosophus grade sign (first adept circumambulates back to his place) 4 second adept (circumambulates to the water tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this

sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup then drinks it (the chief adept then looks to the first adept, makes the sign of the enterer toward first adept and the first adept returns with the sign of silence. this is repeated until all are done, in which the third adept, or the last adept, makes the sign of the enterer to the chief adept who responds with the sign of silence (first, second and third adepts

GOLDEN DAWN RITUALS ZAM13

from whom is the shower of the life of the earth. i am he, whose mouth ever flameth. i am he, the begetter and the manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow 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 the vast one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the wa

GOLDEN DAWN RITUALS ZAM15

to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrate the magical sword and all tools more than once. experience teaches that "by names and images are all powers awakened and re-awakened" l.v.x. the magical sword is to be used in all cases where great force and strength are to be used and are required, but primarily, it is utalized for banishing and for defense against evil forc

GOLDEN DAWN RITUALS ZAM16

of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of t

GOLDEN DAWN RITUALS ZAM18

not have i trampled down the fields. i have not added to the weight of the balance. not have i diminished from the weight of the balance. not have i carried off the milk from the mouth of a babe. not have i driven away the cattle which were upon their pastures. not have i captured the birds of the preserves of the gods. not have i taken fishes with bait of their own bodies. not have i turned back water at its season. not have i cut a cutting in water running. not have i extinguished a flame at its hour. not have i violated the times for the chosen offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of t

GOLDEN DAWN RITUALS ZAM20

f the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 replace cup, take dagger, strike towards east, and circumambulate in the path of a, saying: 4 "such a o existeth, extending through the rushings of m, or even a o formless, whence cometh the image of a voice; o

GOLDEN DAWN RITUALS ZAM21

y body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and def

and godfearing heart? 3 o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen (all rise) chief adept "fraters and sorors of the r.r. et a.c, let us purify and consecrate this temple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swi

d to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governe

t between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamand

estroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the

GOLDEN DAWN RITUALS ZAM22

o of life, so pass thou on! make 4=7 grade sign step 4. take up the talisman and circumambulate completely holding talisman aloft and attracting the light. i have passed through the gates of wisdom and come unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the almighty and powerful, in the name of twabx \yhla, and by the name of your archangel

GOLDEN DAWN RITUALS ZAM24

nored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return of the equinox" hierophant "light" hiereus "darkness" hierophant "east" hiereus "west" hierophant "air" hiereus "water" hegemon (knocks "i am the reconciler between them. all make the neophyte sign toward the altar" dadouchos "heat" stolistes "cold" dadouchos "south" 3 stolistes "north" dadouchos "fire" stolistes "water" hegemon (knocks "i am the reconciler between them. all make signs toward the altar" hierophant "one creator" dadouchos "one preserver" hiereus "one destroyer" stolistes "one redeemer" hegemo

u art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the

that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to watch over the cup of clear water, and to purify the hall, the brethren and the candidate. may you also, in your own soul, be sprinkled in hyssop and be cleansed, may you be washed and made whiter than snow. thanks be to god, my brother, for the living water which purifies the whole creation" stolistes "by the password, i claim my cup" hierophant "let the dadouchos come to the east (does this) by the power to me committed, i

GOLDEN DAWN RITUALS ZAM3

i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow 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, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of l

GOLDEN DAWN RITUALS ZAM5

am he from whom is the shower of the life of the earth! i am he whose mouth ever floweth! i am he the begetter and manifester unto the light! i am he, the grace of the world! the heart girt with a serpent is my name. come thou forth and follow 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 the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r

GOLDEN DAWN RITUALS ZAM7

etween the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, an

GOLDEN CHAIN AND THE LONELY ROAD

ave strict prescribed formulae and which must, of necessity, be performed alone. the toadsman's rite called 'the waters of the moon' is a well-known example. this requires a man to find himself a toad, to impale it upon a blackthorn and thereafter to let its body be flensed by ants. then, taking its bones to a stream on a clear full moon night, the would-be toadsman should cast the bones into the water. all the world will howl and clamour, a-seeking to distract the attention from the one bone that will move against the current; this is the charming bone, said to have power over animals. thereafter the man should take this bone and keep it upon his person. the next three nights he should sojourn alone in a graveyard, seeking for the power of magic. on the third night it is said that the 'de

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

glacial marine, fine glacial marine, and so on. the most surprising discovery, however, was that a number of the layers were formed of fine-grained, well-assorted sediments, such as are brought down to the sea by rivers flowing from temperate (that is, ice-free) lands. 7 using the ionium-dating method developed by dr w. d. urry (which makes use of three different radioactive elements found in sea water8, researchers at the carnegie institute in washington dc were able to establish beyond any reasonable doubt that great rivers carrying finegrained well-assorted sediments had indeed flowed in antarctica until about 6000 years ago, as the oronteus finaeus map showed. it was only after that date, around 4000 bc, that the glacial kind of sediment began to be deposited on the ross sea bottom. th

this poignant moment of goodbye at the end of every folk memory featuring the remarkable stranger whose name meant foam of the sea: viracocha went on his way, calling forth the races of men. when he came to the district of puerto viejo he was joined by his followers whom he had sent on before, and when they had joined him he put to sea in their company and they say that he and his people went by water as easily as they had traversed the land.8 always this poignant goodbye. and often a hint of science or magic. time capsule outside the window of the train things were happening. to my left, swollen with dark water, i could see the urubamba, a tributary of the amazon and a river sacred to the incas. the air temperature had warmedup noticeably: we had descended into a relatively low-lying val

ns of peru, p. 237. 8 juan de batanzos 'suma y narracion de los incas, in south american mythology, p. 79. graham hancock fingerprints of the gods 64 colombian civilization; in consequence the ruins were protected from looters and souvenir hunters and an important chunk of the enigmatic past was preserved to amaze future generations. having passed through a one-horse town named agua caliente (hot water, where a few broken-down restaurants and cheap bars leered at travellers from beside the tracks, we reached machu picchu puentas ruinas station at ten minutes past nine in the morning. from here a halfhour bus ride on a winding dirt road up the side of a steep and forbidding mountain brought us to machu picchu itself, to the ruins, and to a bad hotel which charged us a nonsensical amount of

tops but the sunlight still occasionally burst through here and there. way down on the valley floor i could see the sacred river curled in a hairpin loop right around the central formation on which machu picchu was based, like a moat surrounding a giant castle. the river showed deep green from this vantage point, reflecting the greenness of the steep jungle slopes. and there were patches of white water and wonderful sparkling gleams of light. i gazed across the ruins towards the dominant peak. its name is huana picchu and it used to feature in all the classic travel agency posters of this site. to my astonishment i now observed that for a hundred metres or so below its summit it had been neatly terraced and sculpted: somebody had been up there and had carefully raked the near-vertical clif

raced and sculpted: somebody had been up there and had carefully raked the near-vertical cliffs into a graceful hanging garden which had perhaps in ancient times been planted with bright flowers. it seemed to me that the entire site, together with its setting, was a monumental work of sculpture composed in part of mountains, in part of rock, in part of trees, in part of stones and also in part of water. it was a heartachingly beautiful place, certainly one of the most beautiful places i have ever seen. despite its luminous brilliance, however, i felt that i was gazing down on to a city of ghosts. it was like the wreck of the marie celeste, deserted and restless. the houses were arranged in long terraces. each house was tiny, with just one room fronting directly on to the narrow street, and

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

oth among the ufonauts themselves for some time prior to the appearance of aiwass. the physical description crowley gives of aiwass is virtually identical to those given in modern men in black cases. arnold, kenneth. a pilot who made his way into history on june 24, 1947, when he reported sighting nine unidentified objects in the cascade mountains, which he described as like saucers skipping over water the basis of the term flying saucer, which has become part of the ufo story ever since. arnold became closely associated with the late magazine publisher raymond a. palmer, for whom he investigated the first men in black incident. ballard, guy warren. founder of the mystical i am movement, ballard was also associated with the fascist silver shirts prior to world war two. george hunt williams

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

en an aspect of yourself or your world in order to achieve success in the ultimate ritual. successful completion of the ultimate ritual is the great work of the true magician. enochian magick is nothing less than a path of spiritual development. the rise upward through the thirty aethyrs is a progressive, spiritual journey toward the essential nature of all things.it is a climb from earth through water, air, and fire finto indescribable spiritual realms and beyond. along the way you, the magician, will learn to see through illusion and deception.the innerbeing of your self and of 12 others will slowly unveil before you. as you approach the uitimate ritual, you will discover your true purpose in life (called your true will) arad can then set about to express it in your daily life. those who

res, not separate levels like the skins of an onion. the astral plane is not up in the sky somewhere. it interpenetrates the earth plane. however, its extension is larger than that of the earth and so it is shown in the diagram as a larger sphere. 14 the hermetic axiom "as aboye so below" is used in enochian magick to explain how each cosmic plane can be divided into subplanes. there is an air of water subplane, and an earth of fire subplane, and so on. in addition, at the outer boundary of each cosmic plane is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water, nor air finto fire. these are outlined in figure 2. you must take care not to confuse the cosmic element earth with physical earth. nor is the

and an earth of fire subplane, and so on. in addition, at the outer boundary of each cosmic plane is located a ring-passnot. this effectively prohibits passage of a lower cosmic element frito a higher sphere. earth can not pass finto water, nor air finto fire. these are outlined in figure 2. you must take care not to confuse the cosmic element earth with physical earth. nor is the cosmic element water the familiar h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atzi

the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal ideas. 2. briah, the creative world of the archangels. 3. yetzirah, the astral world of angels and demons. 4. assiah, the physical world, the lowest and most material. these bear striking sinnilarities to the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the same way, the hebrew qabalah equates the lowest sephira, malkuth, with our planet earth. the lowest of the enochian aethyrs, however, is just aboye (i.e, less dense than) the earth and thus does not precisely equate wi th malkuth. correspondences betwee

rrespond with each cosmic plane. immediately aboye or behind the physical body is the etheric body. next, is the astral body followed by the mental and spiritual bodies. the physical body is the vehicle through which you view and interact with the physical cosmic plane. the astral body is the vehicle through which you view and interact with the astral cosmic plane whose symbolic cosmic element is water. the physical body is limited by a ring-pass-not to the physical cosmic plane. the etheric body is limited to the etheric cosmic plane. the astral body cannot enter the mental cosmic plane, and so on. man below the first aethyr lil is dualistic. however, aboye lil, man is monadic. this monadic nature, often called "monadic essence" in occult terminology, is symbolized by a circle with a poin

GREY W G CONDENSATION OF KABBALAH

hing process in the womb, and where we get our imagination from. after nine months, everything is projected into: 10 thekingdomof thisworld.originated by thegod-aspect of adonaiha-aretz (lord of the earth/land. created by archangel sandalfon (co-brother) who is the other end of metatron. formed by the angel order of the keruvim (winged bulls. expressed by the life-elements of earth, air, fire and water( olam ha- yesodot- the sphere of the elements, the opposite numbers of the holy living creatures at keter. humanly of course we are here as concrete creations of cosmic consciousness going through incarnate lifetimes of experience. all this is but a surface-scratch on the study of kabbalah from a god to man viewpoint. if you need to go deeper, you must know more deeply, and this can only be

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

of mythology; where such pillars stand, any amount of superstructure and decoration may be taken for granted. considered in and for themselves, almost all tlie individual deities appear emanations and branches of a single one; the gods as heaven, the goddesses as earth, the one as fathers, the other as mothers, the former creating, governing, guiding, loi'ds of victory and bliss, of air, fire and water, the goddesses nourishing, spinning, tilling, beautiful, bedizened, loving. as all the sounds of language are reducible to a few, from whose simplicity the rest can be derived the vowels by broadening, narrowing, and combination into diphthongs, the mute consonants by subdivision of their three groups each into three stages, while particular dialects shift them from one stage to another in r

e; but one thing that must not be 'overlooked is, that the same myth of man's creation out of eight materials (pp. 564 7) which has already turned up five times, appears in a portion of the vedas, the aitareya aranya, from which an excerpt is given in colebrooke's misc. essays, lend. 1837, vol. 1, p. 47 seq; here also eight ingredients are enumerated: fire, air, sun, space, herb, moon, death, and water. naturally the details vary again, though even the five european accounts are not without a certain indian colouring. still more interesting perhaps is an echo that reaches the very heart of our hero-legend. putraka (in somadeva i. 19) comes upon two men who are fighting for some magic gifts, a cup, a staff, and a pair of shoes; he cheats them into running a race, steps into the shoes himsel

under private ownership did not altogether lose their longaccustomed homage. law-usages, particularly the ordeals and oath-takings, but also the beating of bounds, consecrations, image-processions, spells and formulas, while retaining their heathen character, were simply clothed in christian forms. in some customs there was little to change: the heathen practice of sprinkling a newborn babe with water (vatni ansa p. 592, dicare p. 108, line 5) closely resembled christian baptism, the sign of the hammer that of the cross, and the ei-ection of tree-crosses the irmensuls and world-trees of paganism. still more significant must appear that passage where voluspa and the bible coincide (p. 811; in the far later solar-lio-s traces of christian teaching are discernible. in a conflux of so many el

ne, the god of roads and highways, pass the night with mortals (mercurium, hospitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the fish slipt into the water, and what did demeter do? with the indians it is principally brahma and vishnu that visit the earth. in a lithuanian legend perkunos walks the earth at the time when beasts yet spoke; he first met the horse, and asked his way' i have no time to shew thee the way, i have to eat' hard by was an ox grazing who had heard the traveller's request' come, stranger' he cried' i will shew thee the way

uestionable: the god of victory shines in the battle. to the indians suryas denotes the sun, light, day, and he resembles zio; when suryas is taking hold of a victim, it bites his hand off, and a golden one has to be put on: is not this t;^r, whose hand the wolf bit off (p. 207? and who knows but the like was told of the slavic svetovit? it was beautiful to derive the eye from the sun, blood from water, the salt flow of tears from the bitter sea, and the more profound seem therefore the myths of sif's hair, of freyja^s tears; earth and heaven reflect each other. but as even the ancient cosmogonies are inversions of each other (pp. 568. 570, man made of world, world made of man, we have no right to refer the heathen gods exclusively either to astrology and the calendar, or to elemental forc

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

grim savagery of his wrath is heathen all over. sam. meiger says of the wolterkens: se vinden sik gemeinichlich in den hiiseren, dar ein god vorrad (store) van alien dingen is. dar scholen se sik bedensthaftigen (obsequious) anstellen, waschen in der koken up, boten viir (beet the fire, schiiren de vate, schrapen de perde im stalle, voderen dat quik, dat it vet und glat heriu. geit, theen (draw) water und dragent dem vehe (cattle) vor. men kan se des nachtes horen de ledderen edder treppen (or stairs) up und dal stigen, lachen, wen se den megeden efte knechte de decken aftheen (pull off, se richten to, houwen in, jegen (against) dat geste kamen scholen, 2 smiten de ware in dem huse umrne, de den morgen gemeinliken darna verkoft wert. the goblin then is an obliging hardworking sprite, who

chten to, houwen in, jegen (against) dat geste kamen scholen, 2 smiten de ware in dem huse umrne, de den morgen gemeinliken darna verkoft wert. the goblin then is an obliging hardworking sprite, who takes a pleasure in waiting on the men and maids at their housework, and secretly dispatching some of it himself. he curries the horses, combs out their manes, 3 lays fodder before the cattle, 4 draws water from the well and brings it them, and cleans out the stable. for the maids he makes up fire, rinses out the dishes, cleaves and carries wood, sweeps and scrubs. his presence brings prosperity to the house, his departure removes it. he is like the helpful earth-mannikins who lend a hand in field labour (p. 451 n. at the same time he oversees the management of the house, that everything be don

, said to have occurred at capmunti (kembden) near bingen, is derived from kudolfi fuldensis annal. ann. 858, in pertz 1, 372, where further details are given. extr. from suppl. home-speite. 515 attendance on the real gift-giver, the infant christ or dame berhta: while these dole out their favours, those come on with rod and sack, threatening to thrash disobedient children, to throw them into the water, to puff their eyes out (rockenphilos. 6, 353. their pranks, their roughness, act as foil to the gracious higher being from whom the gifts proceed; they are almost as essential to the festival as jackpudding to our old comedy. i can well imagine that even in heathen times the divinity, whose appearing heralded a happy time, had at his side some merry elf or dwarf as his attendant embodying t

p. 444) and the devil, though the half-black hel (p. 312) was of giant kin. hrungnir, a giant in the edda, has a head of stone (seem. 76b, sn. 109, another in the fornald. sog. 3, 573 is called larnliaus, iron skull. but giants as a rule appear well-shaped and symmetrical; their daughters are capable of the highest beauty, e.g. geroy, whose gleaming arms, as she shuts the house-door, make air and water shine again, sasm. 82a, sn. 39 (see suppl. in the giants as a whole, an untamed natural force has full swing, entailing their excessive bodily size, their overbearing in solence, that is to say, abuse of corporal and mental power, and finally sinking under its own weight. hence the iotunn in the edda is called skrautgiarn (fastosus, saem. 11 7b; sa inn dmdttki (praspotens) 41 b 82h; storu&gi

mplacency and immobility (see suppl. such a being, when at rest, is good-humoured and unhandy, 1 but when provoked, gets wild, spiteful and violent. norse legend names this rage of giants iotunmodr, which pits itself in defiance against asmosr, the rage of the gods: vera i iotunmosi/ sn. 150b. when their wrath is kindled, the giants hurl rocks, rub stones till they catch fire (roth. 1048, squeeze water out of stones (kinderm. no. 20. asbiornsen s moe, no. 6, root up trees (kinderm. no. 90, twist fir-trees together like willows (no. 166, and stamp on the ground till their leg is buried up to the knee (roth. 9-13. yilk. saga, cap. 60: in this plight they are chained up by the heroes in whose service they are to be, and only let loose against the enemy in war, e.g. witolt or witolf (roth. 760

GRIMOIRE OF TURIEL

o priests in the cathedral had not acknowledged his smile. marius malchus. westminster, 1954. the secret grimoire of turiel observations and method of invoking related with great pains and diligent research. retire thyself seven days free from all company and fast and pray from sunset to sunrise. rise every morning at seven of the clock, and the three days previous to the work fast upon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and ligh

d forgive him and turn away the remembrance of them from before thy face. purge me therefore o lord and wash me from all my offences in the blood of jesus christ that, being pure and clothed in the vestments of sanctity, i may the secret grimoire bring this work to perfection, through jesus our lord who liveth and reigneth with thee in the unity of the holy ghost. amen. sprinkle thyself with holy water and say asperges me domine hysope, et mundabor. lavabis me et super nivem dealbabor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this no

i holy ghost. amen. benediction of the perfumes: the god of abraham, the god of isaac, the god of jacob, bless here the creatures of these kinds that they may give forth the power of their odours so that neither the enemy nor any false imaginaions may be able to enter into them, through our lord jesus christ, to whom be honour and glory now, henceforth, and for ever. amen. sprinkle them with holy water, saying, asperges me, domine, etc. exorcism of fire i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou wilt cast away every phantasm from thee that it shall not be able to do any hurt in any thing. bless, o lord, this creature of fire and sanctify it, that it may be biessed to set forth the praise of thy holy name that no hurt the secret grimoir

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

emples, devoted to the general convocation and formal study of god's works. it is, therefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is arranged so that it serves its purpose and performs its functions symbolically and practically. its appointments are such as to make for efficiency in the work to be done, and regularity in practices performed therein. these arrangements and appointments are explained herein

essence over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upward, represents air; the upper triangle on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, ma

the twenty-two letters of the hebrew kabalistic alphabet. the outer circle of twelve petals represents the twelve single letters of this alphabet, and in particular the twelve signs of the zodiac. the next circle of seven petals symbolizes the seven double letters.in particular the seven astrological planets. the innermost circle of three petals represents the three mother-letters.air, fire, and water. at the center of the large rose is the microcosmic rose cross, an unfolded cube with a five-petaled rose at its center. four barbs emerge from behind this cross, pointing into the four directions in space. the complete symbol or "encyclopedic" rose cross symbolizes all the majesty, power, beauty, and protection of the rosicrucian order [76] the rosy cross mechanically and symbolically forme

ules of a substance may come into sufficiently close proximity to admit of their being mutually attracted along their lines of crystallizing force, it is necessary that they should be crowded together by reason of the contraction of the space in which they are confined. this happens where a mass solidifies by cooling, or when by evaporation the amount of a substance dissolved in a liquid (such as water) exceeds in quantity the amount which the solvent can retain in solution under the conditions obtaining. either condition results in the formation of crystals. a condition of formation more rarely met with is that in which crystals form directly from vapors, as in the case of iodine or chloride of ammonia. the best means of studying the formation of crystals is afforded by the evaporation of

lecule, then the simplest molecule always contains only one atom of each type. applying this principle to the four gases mentioned earlier, frater dalton assigned a chemical formula of ch for the gas ethylene, ch2 for the gas methane, co for the gas carbon monoxide and co2 for the gas carbon dioxide. and because one part of hydrogen is chemically equivalent to eight parts of oxygen, a molecule of water, for frater dalton, was assigned the formula ho. in table i, no. 38 represents "one atom of water or steam, composed of one atom of oxygen and one of hydrogen, retained in physi-[113] plate 1 [114] cal contact by a strong affinity and supposed to be surrounded by a common atmosphere of heat; relative weight is 8. the above are dalton's own words, and they mean just this: that water or steam

HAMIL THE ROSICRUCIAN SEER

damper to most mesmerists, but as my young friend wrote me word,'drelliotson, the apostle of mesmerism, had pronounced a cure possible, and he was determined to achieveit,'and d.v. he has done so. at the end ofjunethe ulcer discharged very copiously and then healed up, but was followed by two others about an inch higher up, which, by his medical adviser's direction, was poulticed, and mesmerised water was given, for which the patient had considerable relish.mrmoreton also constructed a tube, by which he could breathe strongly upon the affected part. his patient's leg now began to improve in shape and strength fast, and by the middle of january, 1855, was so much restored that mesmerism was only applied every other evening for half an hour, and in july the patient could walk with ease aide

hich gave them birth, and proves that the minutest atom of creation possesses elementary powers whichitwould be far wiser to attempt to explain than to deny" in this mode of divination, crystal has not solely been used; its scarcity and the difficulty of cutting having caused it, from the earliest ages, to be superseded by olive-oil, black liquids, glass, and particularly by bottles and basins of water. porphyry, under the heads of hydro- and lecano-mancy, says that demons were compelled by invocatory songs to enter a vessel filled with water, and give answers to the questions propounded, or represent therein the issue of any required event. psellus also states that the assyrians were much addicted to prophesying in a basin of water. anddrkerner relates] that the seeress of prevorst appear

day after dinner" when the physician had been dining with me; but scarcely had i cast the quantum of ingredients into the chafing dish, when a figure presented itself. i was however seized with such a horror, that i was obliged to leave the room. i was veryillduring three hours, and thought i saw the figurealwaysbefore me. towards evening, after inhaling the fumes of vinegar, and drinking it with water, i was better again, but for three weeks after i felt a debility; and the strangest part of the matter is, that when i remember the circumstance, and look for some time upon any dark object, this ashy pale figure presents itself veryvividlyto my sight. after this i no longer dared to make any experiments withit"'tand in support of this singular development of the hidden properties of nature

tproperties of nature, and theefficacyof their 'concentric circles' we mustleaveundecided until it can beexplainedhow aninvisiblelinedrawnacrossthe path of asomnambulistinstantaneouslyarrests his progress--a factwhich,althoughofdailyoccurrence, as yetremainsequallyinexplicable.of the use of strictpreviousfastingwehavecontinuedexamplesfromexodusxxxiv.,28,wheremoses 'did neither eat bread nor drink water' tomatthewiv.,wherejesus 'led up of the spiritinto thewildernessfastedfortydaysandfortynights' now asjesus was 'harmless,undefiled,andseparatefromsinners'-hadnofleshlylust to mortify-nosluggishnessof spirit toovercome,whythen did hefast?fastingwasalsoenjoinedto the candidatespreviouslyto theiradmissionto theancientmysteries;thusprovinghowold is the beliefthat the rudehealth,soneedfulfor thel

also similar garments' although in some points swedenborg is, i believe, in error, yet these co-existing doubles of the human race, who perform over again in the spirit-world our actions in this, however minute, exert, a very important part in the phenomena of mesmeric clairvoyance, self255 somnambulism, the revelations of cahagnet's extatics, and particularly in visions by crystal, mirrors, ink, water,&c.-phenomenathe occult laws of which are at present so inscrutable to materialists. my opinion of the quality of the spirits who have now so numerously entered into immediate communication with mankind, is the same as is given in the response-'evil, wandering, or atmospheric'-and,-eonvinced as i have for many years been, that human ideas and actions, once formed, become existing entities, c

HANDBOOK OF EGYPTIAN MYTHOLOGY

for the egyptians to observe the stars and planets. much early mythology may have developed to explain the movement of celestial bodies. the habitable part of egypt was effectively a giant oasis created by the nile and its annual flood, which is known as the inundation. every year a combination of melting snows and monsoon rains in the mountains of ethiopia caused a huge increase in the amount of water in the nile. when the swollen river reached egypt, it flooded all the low-lying land in the nile valley and delta, depositing a thick layer of silt.7 as the floods went down, the fields were planted, and crops such as emmer wheat and barley grew very quickly in the moist, fertile soil. in a good year, the egyptians could grow more grain than they needed to feed the population. in bad years

form an integral part of the spell. the most elaborate of these are the maps that belong to a section of the coffin texts known as the book of two ways (see figure 4. 26 these maps, which were usually painted on the floor of coffins, are the earliest known maps from any culture. the book of two ways was nothing less than an illustrated guidebook to the afterlife. it claimed to give two routes (by water and by land) through a sinister divine realm beyond the horizon and to provide the deceased with the spells they would need to get past the monstrous guardians they would meet on the way. the deceased had to pass through the mysterious region of rosetau, where the body of osiris lay surrounded by walls of flame. if the deceased man or woman proved worthy, he or she might be granted a new lif

intended to be seen by any but the highest grade of priests. the murder of osiris was not shown on the walls of seti s temple, but he was celebrated as a dead god in a remarkable building known as the osireion (see figure 6).52 this was built in the style of an ancient royal tomb. a long passage leads down to an underground hall where a sarcophagus once stood on an artificial island surrounded by water, providing a symbolic tomb for the king. an adjoining chamber is inscribed with the images and texts that form the book of nut, a major source for reconstructing egyptian cosmology. a hymn inscribed on a new kingdom private stela from abydos provides the most detailed account in egyptian of the osiris myth.53 after the usual lists introduction 23 of divine epithets, there is a section of nar

e creatures were both hazards of daily life and symbols of the chaos that constantly threatened the divine order. surrounding the central figure of horus on most cippi is a grotesque array of deities in their most terrifying and powerful forms. these images complement the text of the spells but do not illustrate them.94 the power of the words and images could be absorbed by drinking or bathing in water poured over the stela. most of the spells center on a briefly stated mythical event, such as ra- atum transforming himself into a mongoose to kill apophis. a few are fleshed out into narratives with lively dialogue. in the longest of these dramatized spells, isis is imprisoned by seth but escapes to the marshes of chemmis, where she gives birth to horus. isis is depicted as oppressed by powe

world contained the elements of its own destruction. 58 handbook of egyptian mythology emergence of the creator summary: the creator attains consciousness and becomes lonely. he/she differentiates the elements of chaos by speaking their names. the first light or the first sound begins the process of creation. the creator appears as the sun god. he may be born to a cow, emerge from a lotus on the water or from an egg, or alight in the form of a bird on the first mound of solid land. the creator was the unique one in the nun who existed in this womblike environment as one who is in his egg. the creator was in an inert state, yet this state contained the potential for all life. passages in the coffin texts stress that the self-created god came into being alone. for a group-oriented culture s

HEAVEN HELL

may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. click to view scene from the papyrus of nekht, allowing the deceased and the wife worshipping osiris in the other world, and the manner of the house in which they expect to live, and their vineyard and garden with its lake of water (british museum, no. 10,471, sheet 21) next: preface sacred texts egypt ehh index index previous next p. vi preface the present work is the outcome of two lectures on the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many who wished to continue t

y fire once and for all. the egyptians had no belief in a purgatory. the fires of the other world were, it is true, occupied daily in burning up the damned and the opponents of the sun-god, but each day brought its own supply of bodies, souls, spirits, demons, etc, for annihilation. in all the books of the other world we find pits of fire, abysses of darkness, murderous knives, streams of boiling water, foul stenches, fiery serpents, hideous animal-headed monsters and creatures, and cruel, death-dealing beings of various shapes, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present work the object has been to give the reader the

ly osiris. p. 39 click to view aat iii. click to view aat iv. click to view aat v. aat vi. ammehet, which is presided over either by sekher-at or sekher-remus. this was sacred to the gods, the spirits could not find it out, and it was accursed for the dead. aat vii. ases, a region of burning, fiery flame, wherein the serpent rerek lives. aat viii. ha-hetep, a region containing roaring torrents of water, and ruled over by a god called qa-ha-hetep. a variant gives the name of this aat as ha-sert, and that of its god as fa-pet. click to view aat vi. click to view aat vii. click to view aat viii. p. 40 click to view aat ix. click to view aat x. aat ix. akesi, a region which is unknown even to the gods; its god was maa-thetef, and its only inhabitant is the "god who dwelleth in his egg" aat x

he "field of reeds" and sekhet-hetepet, or the "field of peace" thanks to the funeral papyri of the xviiith dynasty, much is known, and they p. 43 may now be briefly described. from the papyrus of nebseni 1 we learn that sekhet-hetep was rectangular in shape, and that it was intersected by canals, supplied from the stream by which the whole region was enclosed. in one division were three pools of water, click to view sekhet-hetepet (papyrus of nebseni, british museum, no. 9900, sheet 17. in another four pools, and in a third two pools; a place specially set apart was known as the "birthplace of the god of the region" and the "great company of the p. 44 gods in sekhet-hetep" occupied another section of it. at the end of a short canal was moored a boat, provided with eight oars or paddles, a

he burns no incense; the boat in which he paddles is loaded with offerings, and he is seen dedicating an offering to the bearded figure. the legend reads "living in peace in sekhet--winds for the nostrils" the second division contains scenes p. 45 click to view sekhet-hetepet (papyrus of ani, british museum, no. 10,740, sheet 32. p. 47 of' reaping and treading out of corn, but only three pools of water instead of four. in the third division we see an! ploughing the land by the side of a stream of untold length and breadth, which is said to contain neither fish nor worms. it is important to note that this division is described as sekhet-aanru. the eyot which represents the birthplace of the god of the city has no title, and the larger island, which is separated from it by a very narrow stri

HELENA BLAVATSKY NIGHTMARE TALES

d. at sunset we were at the foot of the mountain, leading to the old castle, as the frenchmancalled the place. it fully deserved the poetical name given it. there was a rought bench in the depths of one ofthe shadowy retreats, and as we stopped at the entrance of this poetical place, and the frenchman wasgallantly busying himself with my horse on the suspicious-looking bridge which led across the water to theentrance gate, i saw a tall figure slowly rise from the bench and come towards us. it was my old friend gospoja p, looking more pale and more mysterious than ever. she exhibited nosurprise at seeing me, but simply greeting me after the serbian fashion, with a triple kiss on both cheeks, shetook hold of my hand and led me straight to the nest of ivy. half reclining on a small carpet spr

ck eyes "tell him not to jest at this hour of the night" she cried "he does not know the country. even this holychurch may fail to protect us once the vourdalaki are roused. what's this" pushing with her foot a bundle ofherbs the botanizing mesmerizer had laid near on the grass. she bent over the collection and anxiouslyexamined the contents of the bundle, after which she flung the whole into the water "it must not be left here" she firmly added "these are the st. john's plants, and they might attract thewandering ones" meanwhile the night had come, and the moon illuminated the landscape with a pale, ghostly light. the nightsin the banat are nearly as beautiful as in the east, and the frenchman had to go on with his experiments in theopen air, as the priest of the church had prohibited suc

. the legend of the blue lotusthe title of every magazine or book should have some meaning, and especially should this be the case with atheosophical publication. a title is supposed to express the object in view, symbolising, as it were, thecontent of the paper. since allegory is the soul of eastern philosophy, it may be objected that nothing can beseen in the name "le lotus bleu" save that of a water plant- the nymphea cerulea or nelumbo.furthermore a reader of this calibre would see but the blue colour of the list of contents of our journal. to avoid a like misunderstanding, we shall attempt to initiate our readers into the general symbolism of thelotus and the particular symbolism of the blue lotus. this mysterious and sacred plant has been consideredthrough the ages, both in egypt and

a vision of horrorhow strange. where was i now? it was evident to me that i had once more returned to my senses. forthere i was, vividly realizing that i was rapidly moving forward, while experiencing a queer, strangesensation as though i were swimming, without impulse or effort on my part, and in total darkness. the ideathat first presented itself to me was that of a long subterranean passage of water, of earth, and stifling air,though bodily i had no perception, no sensation, of the presence or contact of any of these. i tried to utter afew words, to repeat my last sentence "i desire but one thing: to learn the reason or reasons why my sisterhas so suddenly ceased writing to me- but the only words i heard out of the twenty-one, were the two "tolearn" and these, instead of their coming ou

ry motion, then faster and faster, increasing itscircumference at every rotation until it formed a brilliant disk, and we no longer saw the dwarf, who seemedabsorbed into its light. having gradually attained an extremely rapid velocity, as the girl had done whenwhirled by the dervish, the motion began to decrease and finally merged into a feeble vibration, like theshimmer of moonbeams on rippling water. then it flickered for a moment longer, emitted a few last flashes,and assuming the density and irridescence of an immense opal, it remained motionless. the disk now radiateda moon-like lustre, soft and silvery, but instead of illuminating the garret, it seemed only to intensify thedarkness. the edge of the circle was not penumbrous, but on the contrary sharply defined like that of a silvers

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ng of theosophy (b) as mankind is essentially of one and the same essence, and that essence is one-infinite, uncreate, and eternal, whether we call it god or nature-nothing, therefore, can affect one nation or one man without affecting all other nations and all other men. this is as certain and as obvious as that a stone thrown into a pond will, sooner or later, set in motion every single drop of water therein. q. but this is not the teaching of christ, but rather a pantheistic notion. a. that is where your mistake lies. it is purely christian, although not judaic, and therefore, perhaps, your biblical nations prefer to ignore it. q. this is a wholesale and unjust accusation. where are your proofs for such a statement? a. they are ready at hand. christ is alleged to have said "love each ot

ly as to reasoning or cogitating powers, still an entity, however astral and fluidic, as shown in certain cases when, having been magnetically and unconsciously drawn toward a medium, it is revived for a time and lives in him by proxy, so to speak. this "spook" or the kamarupa, may be compared with the jelly-fish, which has an ethereal gelatinous appearance so long as it is in its own element, or water (the medium's specific aura, but which, no sooner is it thrown out of it, than it dissolves in the hand or on the sand, especially in sunlight. in the medium's aura, it lives a kind of vicarious life and reasons and speaks either through the medium's brain or those of other persons present. but this would lead us too far, and upon other people's grounds, whereon i have no desire to trespass

turbed equilibrium in the physical, and broken harmony in the moral world. we say that karma does not act in this or that particular way always; but that it always does act so as to restore harmony and preserve the balance of equilibrium, in virtue of which the universe exists. q. give me an illustration. a. later on i will give you a full illustration. think now of a pond. a stone falls into the water and creates disturbing waves. these waves oscillate backwards and forwards till at last, owing to the operation of what physicists call the law of the dissipation of energy, they are brought to rest, and the water returns to its condition of calm tranquility. similarly all action, on every plane, produces disturbance in the balanced harmony of the universe, and the vibrations so produced wil

ng of one blood washes out the other blood spilt-this is preposterous! can the results of a crime be obliterated even though the crime itself should be pardoned? the effects of a cause are never limited to the boundaries of the cause, nor can the results of crime be confined to the offender and his victim. every good as well as evil action has its effects, as palpably as the stone flung into calm water. the simile is trite, but it is the best ever conceived, so let us use it. the eddying circles are greater and swifter as the disturbing object is greater or smaller, but the smallest pebble, nay, the tiniest speck, makes its ripples. and this disturbance is not alone visible and on the surface. below, unseen, in every direction-outward and downward-drop pushes drop until the sides and page

are greater and swifter as the disturbing object is greater or smaller, but the smallest pebble, nay, the tiniest speck, makes its ripples. and this disturbance is not alone visible and on the surface. below, unseen, in every direction-outward and downward-drop pushes drop until the sides and page 104 the key to theosophy- hp blavatsky.txt bottom are touched by the force. more, the air above the water is agitated, and this disturbance passes, as the physicists tell us, from stratum to stratum out into space forever and ever; an impulse has been given to matter, and that is never lost, can never be recalled! so with crime, and so with its opposite. the action may be instantaneous, the effects are eternal. when, after the stone is once flung into the pond, we can recall it to the hand, roll

HEPTAMERON

oon. athemay. armatus. heptameron 4 the names of the sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o lord) and i shall be clean: thou shalt wash me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: thro

be clean: thou shalt wash me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: through our lord jesus christ &c. then let them be sprinkled with holy water. the exorcisme of the fire upon which the perfumes are to be put. the fire which is to be used for suffumigations, is to be in a new vessel of earth or iron; and let it be exorcised after this manner. i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. the

bragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, theodonias, anitor, by the merits of thy angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then b

r. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy

e middle of the sword, let there be written this name agla, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle, as we have before taught: and after he hath made it, let him sprinkle the circle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and

HINE P OVEN READY CHAOS

fears, fantasies etc jostling around in our minds can be likened to a garden, albeit a somewhat unruly and overgrown one; flowers, weeds, 34 phil hine creepers, and the occassional buried gardening rake. going through the sigilisation process can be likened to becoming suddenly enthusiastic about tidying the garden up. you isolate one plant (i.e. your intent, seperate it from the others, feed it, water it and prune it til it stands out from the rest and is clearly visible on the landscape, and then suddenly get bored with the whole job and go indoors to watch television. the trick is, next time you look at the garden, not to notice the plant you so recently lavished attention on. if the intent gets tangled up with all the other stuff in your head, you tend to start projecting various fanta

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

very light of it, so lightly, that i thought he must be as bad as burgoyne. we got into communication with the detectives in yorkshire, and it appears they were watching burgoyne and the hb. ofl. all the time. they told us they knew all the time it was intended to be a very big swindle, and they were ready to come down upon it at the right moment. i saved them the trouble by blowing it out of the water as i could, as soon as i knew that burgoyne was a convicted felon and that davidson upheld him. we knew the whole history of burgoyne, and that he had been a curse to every one who had employed him, a thorough deep-dyed scoundrel. we know all about him since he has been in america. he left a wife and family in england, but has married again there. the last i heard was that if he sees 2 or 3

e golden dawn the letters opportunity. at this moment i have a b.m. going, which gives me a little leisure to write whilst it is going. we had hoped to have got out of this place, my successor having, at first, snapped at an arrangement i proposed to him but suddenly broke off and left me in the lurch. we are now quite at a loss what to do. iodine] is a most useful medicine. the alteration in his water was iodine removing some mischief from liver, which had to be carried off by kidneys. there is intimate connection between liver and kidneys. when i had obstruction of gall-duct by gall-stone and jaundiced bile passed thro' kidneys and bladder. there is reciprocal action between the 2 organs. you must not confound david becker with john joachim becher. the work which mentions his portable fu

HP LOVECRAFT A DARK LORE

us of hoarse voices would rise in sing-song chant that hideous phrase or ritual "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" then the men, having reached a spot where the trees were thinner, came suddenly in sight of the spectacle itself. four of them reeled, one fainted, and two were shaken into a frantic cry which the mad cacophony 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, bellowin

r and evil-looking crew of kanakas and half-castes. being ordered peremptorily to turn back, capt. collins refused; whereupon the strange crew began to fire savagely and without warning upon the schooner with a peculiarly heavy battery of brass cannon forming part of the yacht's equipment. the emma's men shewed fight, says the survivor, and though the schooner began to sink from shots beneath the water-line they managed to heave alongside their enemy and board her, grappling with the savage crew on the yacht's deck, and being forced to kill them all, the number being slightly superior, because of their particularly abhorrent and desperate though rather clumsy mode of fighting. three of the emma's men, including capt. collins and first mate green, were killed; and the remaining eight under

l matters" was sufficient to entitle me to his manuscript, i bore the document away and began to read it on the london boat. it was a simple, rambling thing- a naive sailor's effort at a post-facto diary- and strove to recall day by day that last awful voyage. i cannot attempt to transcribe it verbatim in all its cloudiness and redundance, but i will tell its gist enough to shew why the sound the water against the vessel's sides became so unendurable to me that i stopped my ears with cotton. johansen, thank god, did not know quite all, even though he saw the city and the thing, but i shall never sleep calmly again when i think of the horrors that lurk ceaselessly behind life in time and in space, and of those unhallowed blasphemies from elder stars which dream beneath the sea, known and fa

ver endless vistas of green-crusted rock to the boat, and johansen swears he was swallowed up by an angle of masonry which shouldn't have been there; an angle which was acute, but behaved as if it were obtuse. so only briden and johansen reached the boat, and pulled desperately for the alert as the mountainous monstrosity flopped down the slimy stones and hesitated, floundering at the edge of the water. steam had not been suffered to go down entirely, despite the departure of all hands for the shore; and it was the work of only a few moments of feverish rushing up and down between wheel and engines to get the alert under way. slowly, amidst the distorted horrors of that indescribable scene, she began to churn the lethal waters; whilst on the masonry of that charnel shore that was not of ea

n wheel and engines to get the alert under way. slowly, amidst the distorted horrors of that indescribable scene, she began to churn the lethal waters; whilst on the masonry of that charnel shore that was not of earth the titan thing from the stars slavered and gibbered like polypheme cursing the fleeing ship of odysseus. then, bolder than the storied cyclops, great cthulhu slid greasily into the water and began to pursue with vast wave-raising strokes of cosmic potency. briden looked back and went mad, laughing shrilly as he kept on laughing at intervals till death found him one night in the cabin whilst johansen was wandering deliriously. but johansen had not given out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate chance;

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

age through the tropics, but i tried to brace up for the worse rigors to come. on many occasions the curious atmospheric effects enchanted me vastly; these including a strikingly vivid mirage- the first i had ever seen- in which distant bergs became the battlements of unimaginable cosmic castles. pushing through the ice, which was fortunately neither extensive nor thickly packed, we regained open water at south latitude 67, east longitude 175 on the morning of october 26th a strong land blink appeared on the south, and before noon we all felt a thrill of excitement at beholding a vast, lofty, and snow-clad mountain chain which opened out and covered the whole vista ahead. at last we had encountered an outpost of the great unknown continent and its cryptic world of frozen death. these peaks

and to our contemplated base on the shore of mcmurdo sound, at the foot of the volcano erebus in south latitude 77 9. the last lap of the voyage was vivid and fancy-stirring. great barren peaks of mystery loomed up constantly against the west as the low northern sun of noon or the still lower horizon-grazing southern sun of midnight poured its hazy reddish rays over the white snow, bluish ice and water lanes, and black bits of exposed granite slope. through the desolate summits swept ranging, intermittent gusts of the terrible antarctic wind; whose cadences sometimes held vague suggestions of a wild and half-sentient musical piping, with notes extending over a wide range, and which for some subconscious mnemonic reason seemed to me disquieting and even dimly terrible. something about the s

oreal pole. danforth was a great reader of bizarre material, and had talked a good deal of poe. i was interested myself because of the antarctic scene of poe s only long story- the disturbing and enigmatical arthur gordon pym. on the barren shore, and on the lofty ice barrier in the background, myriads of grotesque penguins squawked and flapped their fins, while many fat seals were visible on the water, swimming or sprawling across large cakes of slowly drifting ice. using small boats, we effected a difficult landing on ross island shortly after midnight on the morning of the 9th, carrying a line of cable from each of the ships and preparing to unload supplies by means of a breeches-buoy arrangement. our sensations on first treading antarctic soil were poiguant and complex, even though at

a half thick, wholly unlike any visible local formation- greenish, but no evidences to place its period. has curious smoothness and regularity. shaped like five-pointed star with tips broken off, and signs of other cleavage at inward angles and in center of su.rface. small, smooth depression in center of unbroken surface. arouses much curiosity as to source and weathering. probably some freak of water action. carroll, with magnifier, thinks he can make out additional markings of geologic significance. groups of tiny dots in regular patterns. dogs growing uneasy as we work, and seem to hate this soapstone. must see if it has any peculiar odor. will report again when mills gets back with light and we start on underground area "10:15 p.m. important discovery. orrendorf and watkins, working u

f torso, corresponding to projections at other end "cannot yet assign positively to animal or vegetable kingdom, but odds now favor animal. probably represents incredibly advanced evolution of radiata without loss of certain primitive features. echinoderm resemblances unmistakable despite local contradictory evidences "wing structure puzzles in view of probable marine habitat, but may have use in water navigation. symmetry is curiously vegeta blelike, suggesting vegetable 's essential up-and-down structure rather than animal s fore-and-aft structure. fabulously early date of evolution, preceding even simplest archaean protozoa hitherto known, baffles all conjecture as to origin "complete specimens have such uncanny resemblance to certain creatures of primal myth that suggestion of ancient

HP LOVECRAFT CELEPHAIS

there is no time in ooth-nargai, but only perpetual youth. then kuranes walked through the street of pillars to the seaward wall, where gathered the traders and sailors, and strange men from the regions where the sea meets the sky. there he stayed long, gazing out over the bright harbour where the ripples sparkled beneath an unknown sun, and where rode lightly the galleys from far places over the water. and he gazed also upon mount man rising regally from the shore, its lower slopes green with swaying trees and its white summit touching the sky. more than ever kuranes wished to sail in a galley to the far places of which he had heard so many strange tales, and he sought again the captain who had agreed to carry him so long ago. he found the man, athib, sitting on the same chest of spice he

captain who had agreed to carry him so long ago. he found the man, athib, sitting on the same chest of spice he had sat upon before, and athib seemed not to realize that any time had passed. then the two rowed to a galley in the harbour, and giving orders to the oarmen, commenced to sail out into the billowy cerenarian sea that leads to the sky. for several days they glided undulatingly over the water, till finally they came to the horizon, where the sea meets the sky. here the galley paused not at all, but floated easily in the blue of the sky among fleecy clouds tinted with rose. and far beneath the keel kuranes could see strange lands and rivers and cities of surpassing beauty, spread indolently in the sunshine which seemed never to lessen or disappear. at length athib told him that th

HP LOVECRAFT COOL AIR

ently from the late forties, and fitted with woodwork and marble whose stained and sullied splendour argued a descent from high levels of tasteful opulence. in the rooms, large and lofty, and decorated with impossible paper and ridiculously ornate stucco cornices, there lingered a depressing mustiness and hint of obscure cookery; but the floors were clean, the linen tolerably regular, and the hot water not too often cold or turned off, so that i came to regard it as at least a bearable place to hibernate till one might really live again. the landlady, a slatternly, almost bearded spanish woman named herrero, did not annoy me with gossip or with criticisms of the late-burning electric light in my third-floor front hall room; and my fellow-lodgers were as quiet and uncommunicative as one mig

ult of a sepulchred pharaoh in the valley of kings. at the same time his demands for cold air increased, and with my aid he amplified the ammonia piping of his room and modified the pumps and feed of his refrigerating machine till he could keep the temperature as low as 34 degrees or 40 degrees, and finally even 28 degrees; the bathroom and laboratory, of course, being less chilled, in order that water might not freeze, and that chemical processes might not be impeded. the tenant adjoining him complained of the icy air from around the connecting door, so i helped him fit heavy hangings to obviate the difficulty. a kind of growing horror, of outre and morbid cast, seemed to possess him. he talked of death incessantly, but laughed hollowly when such things as burial or funeral arrangements w

HP LOVECRAFT DAGON

then at its very beginning, and the ocean forces of the hun had not completely sunk to their later degradation; so that our vessel was made a legitimate prize, whilst we of her crew were treated with all the fairness and consideration due us as naval prisoners. so liberal, indeed, was the discipline of our captors, that five days after we were taken i managed to escape alone in a small boat with water and provisions for a good length of time. when i finally found myself adrift and free, i had but little idea of my surroundings. never a competent navigator, i could only guess vaguely by the sun and stars that i was somewhat south of the equator. of the longitude i knew nothing, and no island or coastline was in sight. the weather kept fair, and for uncounted days i drifted aimlessly beneat

the dead things. for several hours i sat thinking or brooding in the boat, which lay upon its side and afforded a slight shade as the sun moved across the heavens. as the day progressed, the ground lost some of its stickiness, and seemed likely to dry sufficiently for travelling purposes in a short time. that night i slept but little, and the next day i made for myself a pack containing food and water, preparatory to an overland journey in search of the vanished sea and possible rescue. on the third morning i found the soil dry enough to walk upon with ease. the odour of the fish was maddening; but i was too much concerned with graver things to mind so slight an evil, and set out boldly for an unknown goal. all day i forged steadily westward, guided by a far-away hummock which rose higher

ose massive bulk had known the workmanship and perhaps the worship of living and thinking creatures. dazed and frightened, yet not without a certain thrill of the scientist's or archaeologist's delight, i examined my surroundings more closely. the moon, now near the zenith, shone weirdly and vividly above the towering steeps that hemmed in the chasm, and revealed the fact that a far-flung body of water flowed at the bottom, winding out of sight in both directions, and almost lapping my feet as i stood on the slope. across the chasm, the wavelets washed the base of the cyclopean monolith, on whose surface i could now trace both inscriptions and crude sculptures. the writing was in a system of hieroglyphics unknown to me, and unlike anything i had ever seen in books, consisting for the most

e most part of conventionalised aquatic symbols such as fishes, eels, octopi, crustaceans, molluscs, whales and the like. several characters obviously represented marine things which are unknown to the modern world, but whose decomposing forms i had observed on the ocean-risen plain. it was the pictorial carving, however, that did most to hold me spellbound. plainly visible across the intervening water on account of their enormous size was an array of bas-reliefs whose subjects would have excited the envy of a dore. i think that these things were supposed to depict men- at least, a certain sort of men; though the creatures were shown disporting like fishes in the waters of some marine grotto, or paying homage at some monolithic shrine which appeared to be under the waves as well. of their

e open boat after my escape from the german man-of-war. this i ask myself, but ever does there come before me a hideously vivid vision in reply. i cannot think of the deep sea without shuddering at the nameless things that may at this very moment be crawling and floundering on its slimy bed, worshipping their ancient stone idols and carving their own detestable likenesses on submarine obelisks of water-soaked granite. i dream of a day when they may rise above the billows to drag down in their reeking talons the remnants of puny, war-exhausted mankind- of a day when the land shall sink, and the dark ocean floor shall ascend amidst universal pandemonium. the end is near. i hear a noise at the door, as of some immense slippery body lumbering against it. it shall not find me. god, that hand! t

HP LOVECRAFT EX OBLIVIONE

t universal pandemonium. the end is near. i hear a noise at the door, as of some immense slippery body lumbering against it. it shall not find me. god, that hand! the window! the window! 1998-1999 william johns last modified: 12/18/1999 18:43 1ex oblivione by h.p. lovecraft 1920 when the last days were upon me, and the ugly trifles of existence began to drive me to madness like the small drops of water that torturers let fall ceaselessly upon one spot of their victims body, i loved the irradiate refuge of sleep. in my dreams i found a little of the beauty i had vainly sought in life, and wandered through old gardens and enchanted woods. once when the wind was soft and scented i heard the south calling, and sailed endlessly and languorously under strange stars. once when the gentle rain fel

HP LOVECRAFT THE ALCHEMIST

dated of the ancient turrets. as the afternoon progressed, i sought the lower levels, descending into what appeared to be either a mediaeval place of confinement, or a more recently excavated storehouse for gunpowder. as i slowly traversed the nitre-encrusted passageway at the foot of the last staircase, the paving became very damp, and soon i saw by the light of my flickering torch that a blank, water-stained wall impeded my journey. turning to retrace my steps, my eye fell upon a small trapdoor with a ring, which lay directly beneath my foot. pausing, i succeeded with difficulty in raising it, whereupon there was revealed a black aperture, exhaling noxious fumes which caused my torch to sputter, and disclosing in the unsteady glare the top of a flight of stone steps. as soon as the torch

HP LOVECRAFT THE CALL OF CTHULHU

rus of hoarse voices would rise in singsong chant that hideous phrase or ritual 'ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn' then the men, having reached a spot where the trees were thinner, came suddenly in sight of the spectacle itself. four of them reeled, one fainted, and two were shaken into a frantic cry which the mad cacophony 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, bellowin

matters' was sufficient to entitle me to his manuscript, i bore the document away and began to read it on the london boat. it was a simple, rambling thing- a na ve sailor's effort at a postfacto diary- and strove to recall day by day that last awful voyage. i cannot attempt to transcribe it verbatim in all its cloudiness and redundance, but i will tell its gist enough to show why the sound of the water against the vessel's sides became so unendurable to me that i stopped my ears with cotton. johansen, thank god, did not know quite all, even though he saw the city and the thing, but i shall never sleep calmly again when i think of the horrors that lurk ceaselessly behind life in time and in space, and of those unhallowed blasphemies from elder stars which dream beneath the sea, known and fa

ver endless vistas of green-crusted rock to the boat, and johansen swears he was swallowed up by an angle of masonry which shouldn't have been there; an angle which was acute, but behaved as if it were obtuse. so only briden and johansen reached the boat, and pulled desperately for the alert as the mountainous monstrosity flopped down the slimy stones and hesitated, floundering at the edge of the water. steam had not been suffered to go down entirely, despite the departure of all hands for the shore; and it was the work of only a few moments of feverish rushing up and down between wheels and engines to get the alert under way. slowly, amidst the distorted horrors of the indescribable scene, she began to chum the lethal waters; whilst on the masonry of that charnel shore that was not of ear

en wheels and engines to get the alert under way. slowly, amidst the distorted horrors of the indescribable scene, she began to chum the lethal waters; whilst on the masonry of that charnel shore that was not of earth the titan thing from the stars slavered and gibbered like polypheme cursing the fleeing ship of odysseus. then, bolder than the storied cyclops, great cthulhu slid greasily into the water and began to pursue with vast wave-raising strokes of cosmic potency. briden looked back and went mad, laughing at intervals till death found him one night in the cabin whilst johansen was wandering deliriously. but johansen had not given out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate chance; and, setting the engine for fu

HP LOVECRAFT THE CRAWLING CHAOS

alms and unidentifiable flowering shrubs and plants. it lay toward the side of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant spirit from the pounding ocean. at first it was slightly uphill, then i reached a gentle crest. behind me i saw the scene i had left; the entire point with the cottage and the black water, with the green sea on one side and the blue sea on the other, and a curse unnamed and unnamable lowering over all. i never saw it again, and often wonder. after this last look i strode ahead and surveyed the inland panorama before me. the path, as i have intimated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising thousands

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

as green as the lake and the mists that rise above it; that they had bulging eyes, pouting, flabby lips, and curious ears, and were without voice. it is also written that they descended one night from the moon in a mist; they and the vast still lake and gray stone city lb. however this may be, it is certain that they worshipped a sea-green stone idol chiseled in the likeness of bokrug, the great water-lizard; before which they danced horribly when the moon was gibbous. and it is written in the papyrus of ilarnek, that they one day discovered fire, and thereafter kindled flames on many ceremonial occasions. but not much is written of these beings, because they lived in very ancient times, and man is young, and knows but little of the very ancient living things. after many eons men came to

did not like the gray sculptured monoliths of lb they cast these also into the lake; wondering from the greatness of the labor how ever the stones were brought from afar, as they must have been, since there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unsp

jacent. on a pair of golden crouching lions rested the throne, many steps above the gleaming floor. and it was wrought of one piece of ivory, though no man lives who knows whence so vast a piece could have come. in that palace there were also many galleries, and many amphitheaters where lions and men and elephants battled at the pleasure of the kings. sometimes the amphitheaters were flooded with water conveyed from the lake in mighty aqueducts, and then were enacted stirring sea-fights, or combats betwixt swimmers and deadly marine things. lofty and amazing were the seventeen tower-like temples of sarnath, fashioned of a bright multi-colored stone not known elsewhere. a full thousand cubits high stood the greatest among them, wherein the high-priests dwelt with a magnificence scarce less

might swear the graceful bearded gods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and at the cryptic moon and significant stars and planets, and their reflections in the lake, at night. here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was clear, and from which were hung fulge

aran-ish had died from fear and left a warning. and they said that from their high tower they sometimes saw lights beneath the waters of the lake. but as many years passed without calamity even the priests laughed and cursed and joined in the orgies of the feasters. indeed, had they not themselves, in their high tower, often performed the very ancient and secret rite in detestation of bokrug, the water-lizard? and a thousand years of riches and delight passed over sarnath, wonder of the world. gorgeous beyond thought was the feast of the thousandth year of the destroying of lb. for a decade had it been talked of in the land of mnar, and as it drew nigh there came to sarnath on horses and camels and elephants men from thraa, llarnek, and kadetheron, and all the cities of mnar and the lands

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ing imps out of hell to live in innsmouth, or about some kind of devilworship and awful sacrifices in some place near the wharves that people stumbled on around 1845 or there-abouts- but i come from panton, vermont, and that kind of story don't go down with me "you ought to hear, though, what some of the old-timers tell about the black reef off the coast- devil reef, they call it. it's well above water a good part of the time, and never much below it, but at that your could hardly call it an island. the story is that there's a whole legion of devils seen sometimes on that reef-sprawled about, or darting in and out of some kind of caves near the top. it's a rugged, uneven thing, a good bit over a mile out, and toward the end of shipping days sailors used to make big detours just to avoid it

going was smoother; flying by stately old mansions of the early republic and still older colonial farmhouses, passing the lower green and parker river, and finally emerging into a long, monotonous stretch of open shore country. the day was warm and sunny, but the landscape of sand and sedge-grass, and stunted shrubbery became more and desolate as we proceeded. out the window i could see the blue water and the sandy line of plum island, and we presently drew very near the beach as our narrow road veered off from the main highway to rowley and ipswich. there were no visible houses, and i could tell by the state of the road that traffic was very light hereabouts. the weather-worn telephone poles carried only two wires. now and then we crossed crude wooden bridges over tidal creeks that wound

es where clock-dials should have been. the vast huddle of sagging gambrel roofs and peaked gables conveyed with offensive clearness the idea of wormy decay, and as we approached along the now descending road i could see that many roofs had wholly caved in. there were some large square georgian houses, too, with hipped roofs, cupolas, and railed "widow's walks" these were mostly well back from the water, and one or two seemed to be in moderately sound condition. stretching inland from among them i saw the rusted, grass-grown line of the abandoned railway, with leaning telegraph-poles now devoid of wires, and the half-obscured lines of the old carriage roads to rowley and ipswich. the decay was worst close to the waterfront, though in its very midst i could spy the white belfry of a fairly w

small factory. the harbour, long clogged with sand, was enclosed by an ancient stone breakwater; on which i could begin to discern the minute forms of a few seated fishermen, and at whose end were what looked like the foundations of a bygone light. house. a sandy tongue had formed inside this barrier and upon it i saw a few decrepit cabins, moored dories, and scattered lobster-pots. the only deep water seemed to be where the river poured out past the belfried structure and turned southward to join the ocean at the breakwater's end. here and there the ruins of wharves jutted out from the shore to end in indeterminate rottenness, those farthest south seeming the most decayed. and far out at sea, despite a high tide, i glimpsed a long, black line scarcely rising above the water yet carrying a

s, and i noticed a parked truck or two as we rattled along. the sound of waterfalls became more and more distinct, and presently i saw a fairly deep river-gorge ahead, spanned by a wide, iron-railed highway bridge beyond which a large square opened out as we clanked over the bridge i looked out on both sides and observed some factory buildings on the edge of the grassy bluff or part way down. the water far below was very abundant, and i could see two vigorous sets of falls upstream on my right and at least one downstream on my left. from this point the noise was quite deafening. then we rolled into the large semicircular square across the river and drew up on the right-hand side in front of a tall, cupola crowned building with remnants of yellow paint and with a half-effaced sign proclaimi

HP LOVECRAFT THE STREET

1920? published december 1920 in the wolverine, no. 8, p. 2-12. there be those who say that things and places have souls, and there be those who say they have not; i dare not say, myself, but i will tell of the street. men of strength and honour fashioned that street: good valiant men of our blood who had come from the blessed isles across the sea. at first it was but a path trodden by bearers of water from the woodland spring to the cluster of houses by the beach. then, as more men came to the growing cluster of houses and looked about for places to dwell, they built cabins along the north side, cabins of stout oaken logs with masonry on the side toward the forest, for many indians lurked there with fire-arrows. and in a few years more, men built cabins on the south side of the street. up

HP LOVECRAFT THE TERRIBLE OLD MAN

ave not; i dare not say, myself, but i have told you of the street. 1998-1999 william johns last modified: 12/18/1999 18:45:3the terrible old man by h.p. lovecraft written 28 jan 1920 published july 1921 in the tryout, vol. 7, no. 4, p. 10-14. it was the design of angelo ricci and joe czanek and manuel silva to call on the terrible old man. this old man dwells all alone in a very ancient house on water street near the sea, and is reputed to be both exceedingly rich and exceedingly feeble; which forms a situation very attractive to men of the profession of messrs. ricci, czanek, and silva, for that profession was nothing less dignified than robbery. the inhabitants of kingsport say and think many things about the terrible old man which generally keep him safe from the attention of gentlemen

c burden with a covered motor-car in ship street, by the gate in the tall rear wall of their host s grounds. desire to avoid needless explanations in case of unexpected police intrusions prompted these plans for a quiet and unostentatious departure. as prearranged, the three adventurers started out separately in order to prevent any evil-minded suspicions afterward. messrs. ricci and silva met in water street by the old man s front gate, and although they did not like the way the moon shone down upon the painted stones through the budding branches of the gnarled trees, they had more important things to think about than mere idle superstition. they feared it might be unpleasant work making the terrible old man loquacious concerning his hoarded gold and silver, for aged sea-captains are nota

HP LOVECRAFT THE TOMB

rest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was buried in this place of shade and stillness, the sad urnful of ashes had come from a distant land, to which the family had repaired when the mansion burned down. no one remains to lay flowers before the granite portal, and few care to brave the depressing shadows which seem to linger strangely about the water-worn stones. i shall never forget the afternoon when first i stumbled upon the half-hidden house of death. it was in midsummer, when the alchemy of nature transmutes the sylvan landscape to one vivid and almost homogeneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable odors of the soil and the vegetation. in such su

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

attract energetic lovers. it's worth a try. according to the old views on witchcraft, everyone should have a lucky charm to protect him from evil forces. usually it is a birthstone ring. there is a ritual, a spell, for preparing this ring. 1. full-moon ring on the afternoon of the new moon fill a copper bowl with earth, and place it on a square of red silk in the centre of a table. at 9 p.m. boil water in a cauldron or stainless steel pot, and cook the ring for nine full minutes. while the ring is boiling, place nine white taper candles around the copper bowl. bury the ring in the earth. light the candles, and as they blaze they will instantly act as agents to purify the earth inside the copper bowl. the candles should flame brightly for ninety minutes, at the end of which time sprinkle th

nd throw them out in the trash. you must treasure these things; they're potent. 5. charmed sleep spellcasters use an enormous amount of energy, and in order to insure that the energy is restored, charmed sleep is essential. this is attained through a simple ritual. place a desert turtle under your bed. put fresh mint leaves inside your pillow-case and place a rose-tinted crystal glass filled with water next to your bed. three bright yellow daffodils are set up at your window. light three blue candles and let them flame for one hour while you're getting ready to go to bed. then draw a protective white chalk circle around the bed. once between the covers you say "sandoz" eight times. sleep in the nude or it doesn't work. witchcraft hinges on desire, and the reason for this is that most peopl

e not ruled by numbers, although sometimes it might seem so. the force of the moon, the astronomical arithmetic by which we count off our months, affects the tides. all our days are numbered by a calendar that is attuned to the motion of the planets and the forces of the universe. a woman in her menstrual cycle counts the days. the blood that flows in our veins resembles the structure of the salt water that flows in oceans, oceans governed by the moon, oceans from which, evolution says, we ourselves originated. each colour we see has its own vibratory number-value. the number of vibrations determines what colour registers in the brain. sound also reaches us in terms of so many vibrations, so that everything we hear is a reaction to so many pulsations per second. and i'm sure that each pers

a witch. but who knows, perhaps the strange things are not inexplicable, perhaps they could happen to everybody, except that most people are not attuned to the sixth sense, the extra sense, the way witches are. whenever there is an unusual happening in my life, i try to explain it to myself in terms of psychic energy. somehow out in the air that separates, and yet connects, all human beings, like water links all fish to one another, something is able to travel between us. we don't know enough about the nature of energy and the power of the mind to refute this possibility, and the sometimes amazing cases of extra sensory perception that occur and which scientists have verified, speak volumes in favour of the strange phenomena. the thing that most persuades me to adopt this theory of the exi

INITIATION INTO HERMETICS

n of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence

ere that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, with the help

ct of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, with the help of which all the occurring problems may be solved. according to the indian succession of the tattwas, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akas

ial electricity in spite of its having a certain analogy to it. every one will realize at once, of course, that the quality of expansion is identical with extension. this elementary principle of fire is latent and active in all things created, as a matter of fact, in the whole universe beginning from the tiniest grain of sand to the most sublime substance visible or invisible. 3. the principle of water in the previous chapter we have studied the origin and the qualities of the positive element of fire. in this chapter i am going to describe the opposite principle, the water. it is also derived from akasa, the etheric principle. but in comparison with fire, it has quite contrasting qualities. these basic qualities are coldness and shrinkage. the point in question are also two poles, the act

s. these basic qualities are coldness and shrinkage. the point in question are also two poles, the active one being constructive, life-giving, nourishing and protective, whereas the negative pole, similar to the one of fire, is destructive, dissecting, fermenting, and dividing. as this element owns the basic quality of shrinking and contraction, it has produced the magnetic fluid. fire as well as water are operating in all regions. according to the rules of creation, the fiery principle would not be able to exist all by itself if it did not conceal inside as opposite pole the principle of water. these two elements, fire and water, are the basic elements with the help of which all has been created. in consequence of these facts, we have everywhere to reckon on two main elements. moreover wi

IRISH WITCHCRAFT AND DEMONOLOGY

reland, on the other hand (with the solitary exception of a pamphlet of 1699, which may or may not have been locally printed, there is not the slightest trace of any witchcraft literature being published in the country until we reach the opening years of the nineteenth century. all our information therefore with respect to ireland comes from incidental notices in books and from sources across the water. we might with reason expect that the important trial of florence newton at youghal in 1661, concerning the historical reality of which there can be no possible doubt, would be p. 12 immortalised by irish writers and publishers, but as a matter of fact it is only preserved for us in two london printed books. there is no confusion between cause and effect; books on witchcraft would, naturally

harges were laid against them. 1. they had denied the faith of christ absolutely for a year or a month, according as the object they desired to gain through sorcery was of greater or less importance. during all that period they believed in none of the doctrines of the church; they did not adore the body of christ, nor enter a sacred building to hear mass, nor make use of consecrated bread or holy water. 2. they offered in sacrifice to demons living animals, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons. 4. in their nightly meetings they blasphemously imitated the power of the church by fulminating sentence of excommunication, with lighted candles, even

by an irish prophetess or witch; had he given ear to her message he might have escaped with his life. we modernise the somewhat difficult spelling, but retain the quaint language of the original "the king, suddenly advised, made a solemn feast of the christmas at perth, which is clept saint john's town, which is from edinburgh on the other side of the scottish sea, the which is vulgarly clept the water of lethe. in the midst of the way there arose a woman of ireland, that clept herself as a soothsayer. the which anon as she saw the king she cried with loud voice, saying thus 'my lord king, and you pass this water you shall never turn again alive' the king hearing this was astonied of her words; for but a little before he had read in a prophecy that in the self same year the king of scots s

ore he had read in a prophecy that in the self same year the king of scots should be slain: and therewithal the king, as he rode, cleped to him one of his knights, and gave him in commandment to turn p. 55 again to speak with that woman, and ask of her what she would, and what thing she meant with her loud crying. and she began, and told him as ye have heard of the king of scots if he passed that water. as now the king asked her, how she knew that. and she said, that huthart told her so 'sire' quoth he 'men may "calant" ye take no heed of yon woman's words, for she is but a drunken fool, and wot not what she saith; and so with his folk passed the water clept the scottish sea, towards saint john's town" the narrator states some dreams ominous of james's murder, and afterwards proceeds thus

ythical act of parliament which was intended to put a stop to a certain lucrative form of witchcraft. it is gravely stated by the writer of a little book entitled beware the cat 1 (and by giraldus cambrensis before him, that irish witches could turn wisps of hay, straw &c. into red-coloured pigs, which they dishonestly sold in the market, but which resumed their proper shape when crossing running water. to prevent this it is stated that the irish parliament passed an act forbidding the purchase of red swine. we regret to say, however, that no such interesting act is to be found in the statute books. the belief in the power of witches to p. 68 inflict harm on the cattle of those whom they hated, of which we have given some modern illustrations in the concluding chapter, was to be found in e

ISIS UNVEILED

2, in the days of the invasion by the 'grand army' was the final farewell* 28. dr. sunk: lteturtr on ae hut. of ae eailem church, p. 407; led. xiii. 29. id the ^vorunent of tuubov, geutlenian, a rich landed proprietor, hftd k cuiioua ewe hupen in hii family during the hungarian c&mpaign of 1848. his only uid much--ioytao^hiew, whom, having no diildren, he had adopted u a son, was in the ruasian a water-color painting conatantlf, eali, p)*ced on the table in front of the young) family, wit^ j? i. ertxiing aa the family, with some frienda, were at their early tea, the glass over the pot> tnit, without any one touching it, was shattered to atoms with a loud e^]o iod. as the aunt of the young soldier caught the picture in her hand she saw the ftaebead and bead beameared with blood. the guests

which it involved of being well acquainted with the dead languages naturally limited the number of students' besides there was less popular need for it so long as people could not replace the christian orthodoiqr by something more tan^ble. it is one of the moat un- deniable facts of psychology, that the average man can as little exist out of a religious element of some kind, as a fish out of the water. the voice of truth "a voice stronger than the voice of mighty thun- derings" speaks to the inner man in the nineteenth century of the christian era, as it spoke in the corresponding century b. c. it is a useless and unprofitable task to offer to humanity the choice between a future life and annihilation. the only chance that remains for those friends of human progress who seek to establish

ar simon's pillar was the dwelling of a dragon, so very venom- ous that the stench was spread feu* miles round his cave" this reptile- hermit met with an accident; he got a thorn in his eye, and, becoming bhnd, crept to the saint's pillar, and pressed his eye against it for three days, without touching any one. then the blessed saint, from his aerial seat "three feet in diamder" ordered earth and water to be placed on the dragon's eye, out of which suddenly emerged a thorn (or stake, a cubit in length; when the people saw the 'miracle' they glorified the creator, as to the grateful dragon, he arose and "having adored god for two hours, returned to his cave* a half-converted saurian, we must suppose. and what are we to think of that other narrative, to disbelieve in which is "to riak one's

m qf soli* the frieat-magidan bleuea tbe stiu the priot blcsks the sod mid myi: uidmjn "fjna&in of saa" in thee may" creaturt of salt, i ezorciie thee in tlie remud the wisdom [of g dli and may it name of the living god. btamu tke preacrre from all comiption our mind* and luala of the totd and of at hodyl every- las 'hul and plato' 164. see la magu au xlxmt tiku, p. 139. 165. creatun of nit, air, water, or of any object to be mehanied or buntd, ii a tech- mal ezprestion in magic, adopted by the cbristlan clergy. 166. annan ftiiuiu, pp. 291-296, etc, etc: pari^ 1851-2. digitizecoy google isis unveiled where b ra tliou mrt thrown wiati t vndtan tpiril bt put lofii^d. amm exoreuwi rf wattr "cmtutc of the water, in the nvde of the ahni^ty god, the fstber, the scm, tua the h0i7 ghort. be tatrei

ud. i ftdjure thee in the name of the l mb [the nukgidmi nyt bull at at ptr auu tmirh, d the liunb tlmt trod upon the b "l^ and the aqtic, and ihio cniihea under hu toot the lion and the bodia. thniugfa 'hokbmad (wcstl god of wudom, and the power d rva'k hokhmael [spirit d the h0i7 ghort] may the ^lirits of matter [bad ipirits] recede be- fore it. amtri" exonim qf wattr (and adut "creatnre (d the water. i ezorciw thee .hy tkt ikrtt name* which are netxali, hod, and ytaod [kabalirtic trinity, in the beginning and in the end, by alpha and om^a, whkji are in the spirit aaoth [holy ghoet. or the 'vitimrmtu soui. i ezorciie and adjure thee? wandoing eagle, may the lord command thee by the winfj^ ike buli and ku flaming naird" ciim dicrub placed at the eaat gate of edn.j etoreim i4 on eiemadti s

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

aling with these sixteen symbols gives more complete and elaborate answers than does the yi. the method of operation, however, is not too dissimilar: reliance upon the laws of chance, the geomantic intelligences, or the operation of the unconscious psyche. for my purpose, they are equivalent terms. these sixteen figures are attributed, first, to the four primitive elements of earth, air, fire and water. and then to the seven planets of the ancients, as well as to the twelve signs of the zodiac. only a few elementary descriptions need to be given here in reference to the signs and symbols. experience will provide further elaboration. method 21 chapter two method to erect a geomantic chart is the essence of simplicity. the ancient method, which had its origins in the pre-civilizcd nomads of

JASMUHEEN THE FOOD OF GODS

ank you for your willingness to share your research on solar feeding) and dr karl graninger for the twenty years he dedicated of his life to study inedia. the studies of these people and all the others credited in my book ambassadors of light, has also made my journey easier and for all of their work i remain eternally grateful. also thanks to dr masuro emoto and his research in messages from the water which added another layer of credibility to our work and to the master mantak chia for his openness and willingness to share his research and life s work with me and for being such a delightful presence in this world. i give thanks also to those who know that what really brings nourishment to us all, is not the chemical reaction of food substances in our system, but the internal presence of

i wish to provide in this book is simply a way of being nourished that can benefit us all personally and globally. the greatest source of physical, emotional, mental and spiritual nourishment comes via our day to day lifestyle. creating physical health, fitness and strength depends on a number of factors and much research has already been done in this field, for example we know that drinking pure water, eating fresh healthy. preferably vegetarian. food, exercising regularly and engaging in meditation to deal with mental and emotional stress, are all extremely good for us. we also know as metaphysicians that time spent in silence in nature and that exercising self mastery and mind control via re and de-programming our biosystem, is also beneficial in the creation of mental and emotional hea

s technique prepares our organs and bio-system to get and stay connected to the theta. delta field by tuning them to the frequency of unconditional love. the body love tool. this is a way of again expanding our atoms and cells to accept and receive more divine nutrition. lifestyle love tool: a perfect diet program for physical, emotional, mental and spiritual nourishment. this includes the use of water, diet and exercise to create a bio-system that again is capable of being well tuned and accepting and coping divine nutrition: the madonna frequency& the food of gods with jasmuheen 43 with energy of the theta. delta field without burning out the electro-circuitry of the bio-system. this lifestyle can also be applied as a cleanse and detoxification program as we apply the 3> 2; 2> 1 and the

se will be yes i do! although this is a simple tool, it is one of the most powerful we have for gaining the physical bio-systems co-operation for the co-creation of health and happiness. in metaphysics love is the foundation for all change and expansion. lifestyle 4. the love lifestyle tool: a perfect diet program for physical, emotional, mental and spiritual nourishment. this includes the use of water, diet and exercise to create a biosystem that again is capable of being well tuned, and accepting, and coping, with energy of the theta. delta field. this energy needs to be downloaded safely without burning out the electro-circuitry of the bio-system. diet refinement is also to be applied as a cleanse and detoxification program while applying the 3> 2; 2> 1 system, then the meat> vegetarian

s to make a more joyous and easy transition into personal and global paradise, which is the true gift of being nourished by the food of gods. this lifestyle plan is a key requirement for both level 2 and level 3 nourishment. creating a fit bio-system is a necessary step to accessing the divine nutrition channel and we can begin with creating physical fitness through diet and exercise and drinking water which we all know are good for us. so much has been written about physical cleansing and detoxification and both are required to prepare the body to receive the pranic flow and we look at this in greater detail in chapter 11. for more free data on this lifestyle which is part of recipe 2000> go to www.jasmuheen.com/how.asp#dowrecipe additional tools for health& longevity to begin this prepar

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

in time as the year 1401. it is related that a countryman was digging in the neighbourhood, and that delving deeper than usual, he came upon a stone sepulchre, wherein there was discovered the body of a man of extraordinary size, as perfect and natural as if recently interred. above the head of the deceased there was found a lamp, burning with the supposed fabulous perpetual fire. neither wind or water, nor any other superinduced means, could extinguish it; but the flame was mastered eventually by the lamp being bored at bottom and broken by the astonished investigators of this consummate light. the man enclosed in this monument had a large wound in the beast. that this was the body of pallas was evident from the inscription on the tomb, which was as follows: pallas, evander s son, whom tu

r lady s little cow, isis, or io, or c ow, in english. the children tenne (tin, or tien, is fire in some languages) are the earliest "ten signs "in the zodiacal heavens each sign with its ten decans, or decumens, or lenders of hosts. they are also astronomically called stalls, or stables. we may here refer to porphyry, horapollo, and chifflet s gnostic gems. the speckled beetle was flung into hot water to avert storms (pliny, nat. hist, lib. xxxvii, ch. x) the antiquary pignorius has a beetle crowned with the sun and encircled with the serpent. amongst the gnostic illustrations published by abraham gorl eus is that of a talisman of the more abstruse gnostics an onyx carved with a beetle which threatens to gnaw at a thunderbolt. see notes and queries; bee mythology. the lilies are said not

y spin (like spiders. now of the lisses, as we shall elect to call them. they toil not like bees (scarab i; neither do they spin like spiders (arachnid. to be wise is to be enlightened. lux is the logos by whom all things were made; and the logos is rasit r.s.t: r.s.t= 6oo; and lux makes lucis; then lx, x= 666. again, l= 50, w v= 6, c s= 300, y i= 10, c s= 300= 666. the fleur-de-lis is the lotus (water-rose, the flower* the full quotation is the following: consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet i say unto you, that even solomon (here steps in some of the lore of the masonic order) in all his glory was not arrayed (or exalted, or dignified, as it is more correctly rendered out of the original) like one of these (st. matt. vi. 28. 44 the

temple: the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of the lord filled the house (2 chronicles vii. i. and much about a hundred years afterwards, when elijah made that extraordinary sacrifice in proof that baal was no god, the fire of the lord fell and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 kings xviii. 38. and if we go back long before the times of moses, as early as abraham s days, we meet with an instance of the same sort: it came to pass that when the sun went down, and it was dark, behold a smoking furnace and a burning lamp, that passed between these pieces (genesis xv. 17. the first appearances of god, then, being in glory or, which is the same

omagia; it has a supplemental treatise, called anima magica abscondita; we quote from pages 26 and 27 of the united volume: in regard of the ashes of vegetables, says vaughan, although their weaker exterior elements expire by violence of the fire, yet their earth cannot be destroyed, but is vitrified. the fusion and transparency, of this substance is occasioned by the radicall moysture or seminal water of the compound. this water resists the fury of the fire, and cannot possibly be vanquished. in hac aqu (saith the learned severine, rosa latet in hieme. these two principles are never separated; for nature proceeds not so far in her dissolutions. when death hath done her worst, there is an vnion between these two, and out of them shall t rosicrucian limbus. 131 god raise us at the last day

JESSUP MK THE CASE FOR THE UFO

13 table of contents_ introduction part i the case for the ufo's "if it waddles? 1 ufo's are real 3 there is intelligence in space 9 short-cut to space travel 15 the home of the ufo's 20 are ufo's russian? 22 space flights: common denominator 24 part ii meteorology speaks falling ice 28 falling stones 32 falling live things 37 falling animal and organic matter 40 falling shaped things 45 falls of water 52 clouds and storms 56 rubbish in space 60 part iii history speaks disappearing ships and crews 65 teleportation or kidnapping? 75 levitation 84 marks and "footprints" 91 disappearing planes 97 fireballs and lights 101 legends 106 part iv astronomy speaks the incredible decade 115 ufo's against the sun 119 location of ufo's 125 ufo patrol 128 the height of the puzzle 133 the case is proved!

dal shape, extending one hundred yards (more or less, due to lunar position& latitude) out from each beam of the ship. any person within that sphere became vague in form but he too observed those persons aboard that ship as though they too were of the same state, yet were walking upon nothing. any person without that sphere could see nothing save the clearly defined shape of the ships hull in the water, providing of course, that that person was just close enough to see yet, just barely outside of the field. why tell you now? very simple; if you choose to go mad, then you would reveal this information. half of the officiers& the crew of that ship are at present, mad as hatters. a few, are even yet, confined to certain areas where they may receive trained scientific aid when they, either "go

ption of the antiquity of intelligence and wonder whether it was, for a fact, indigenous to this planet? if you found raw meat, with hair attached, falling over a two-acre space, from a clear and undisturbed sky, wouldn't you struggle even harder to find some kind of category for it, and a common denominator of explanation relating it with other phenomena? spoiled food, dropped. if you found that water sometimes arrives from the sky in solid masses, flooding little brooks until they washed away villages, but neglecting the brooks a half mile away, wouldn't you look for a category outside routine meteorological storms? these problems all had to be faced. something had to be done about them- and they all arose from objects falling from the sky. also, they had to be distinguished from meteoro

at only a few humans have pie factors of any depth. they cannot tele-talk to any clarity, nor thusly are they able to "see" beauty of each others souls. thus they are forced into matierialistic values& concepts& and lack any sort of reasonable philsosphy to lead them upwards. save the great book. throughout this book, we make some rather fine distinctions. the difference between rain and "falling water" is one. for our concepts of our spatial environment we have to make a similar division between "mind" and "intelligence "mind" for our purposes, is the thinking function of the brain of mankind, or perhaps of lower animals. by "intelligence" we must conceive more broadly of an ability to think, construct, direct, analyze, plan, navigate, laugh, etc, which is not necessarily a part of, or as

t visible to the eye. ark in stasis, then came out of stasis. from such analysis we come by easy stages to conceive of a force, ray, or focal point, in some force-field either; unknown to us, or at least not understood, which produces rigidity in a localized or sharply delimited volume of air, or possibly in space itself. we are thinking of something like crystals of ice freezing within a body of water. the element remains the same but its physical attributes change suddenly and drastically. deh o, they can't prove it yet! another example might be the passage of a limited but powerful magnetic field through a scattering of iron filings or iron powder. before the approach of the magnetic flux, the powder lies loose, flexible, and penetrable. yet, when the flux enters it, invisibly and imper

K AMBER THE BASICS OF MAGICK

st geoffry hodson, theosophy answers some problems of life. the basics of magick get any book for free on: www.abika.com 13 marc edmund jones, key truths of occult philosophy. marion weinstein, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explanations of the world. many occultists think of the magical elements as forces, or as *qualities* of energy; especially within the astral world. each element has a symbol and color (common symbols ar

accepted in magick, for they are more closely linked with the emotions than modern explanations of the world. many occultists think of the magical elements as forces, or as *qualities* of energy; especially within the astral world. each element has a symbol and color (common symbols are- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it) colors of the elements are- earth: brown and green; water: blue; fire: red; air: yellow..the eastern tattvic system uses different symbols and colors. the elements are often used in magick ritual. magick sees relationships between things. these relationships are called 'corresponde

e correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid. the magical elements have correspondences with the tarrot cards as the four suits. the four quarters (directions of the universe as used in magick ritual) and the archangels also correspond with these same elements- element suit quarter archangel= earth pentacles north uriel water cups west gabriel fire wands south michael air swords east raphael elementals the magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits. these are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book for free on: www.abika.com 14= dwarfs nymphs jin (genies) fa

mporary occultists see them only as symbols for forces and otherwise not 'real' at all. another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat. yin yang chinese philosophy and acupuncture talk of yin yang. this is the idea of polarity, or opposite pairs, as shown- yin yang= water fire contraction expansion cold hot feminine masculine moon sun negative positive passive active ebb flow wane wax the list could go on. in chinese literature it is quite long. some occultists suggest everything can be similarly arranged into related opposite pairs. simple magick here is a simple magical technique you may wish to try. it is a variation of affirmation, which was discussed in

or funnels. in the east they are described as petaled flowers or lotuses. sources disagree on the colors. the first chakra, located at the base of the spine at the perineum is the *root chakra, muladhara. it primarily relates to the element of earth and to psychic smell. the second chakra, known as the *sacral center, svadhisthana, is located above and behind the genitals. its dominant element is water, and it is related to psychic taste. third of the chakras is the *solar plexus, manipura, located at the navel and corresponding with the emotions and with the element of fire; also with psychic sight (clairvoyance. the *heart chakra, anahata, is the fourth chakra, located over the heart and corresponding with the element of air, and also with psychic touch. the fifth chakra is the *throat c

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

on is quite tangled because different cultures and ages have added to it. e.g. sumerians honoured ca 1000 gods, about fifty of whom were considered the main gods, and especially important were seven gods. the great seven. the functions of different gods tended to vary by city states, but of the great seven an was universally the god of heaven, enlil. the god of air and earth, and enki. the god of water and wisdom; less important were utu. the sun god, nanna. the moon god, inanna. the goddess of love and war, and ninhursag, the mother of gods (kramer 1977: 122.130; 146.152. the name and status of the main god depended on who had the power. in sumerian times, the greatest god was an, whose son was enki. in the old babylonian period, of course, the city god of babylon, marduk became the main

KETAB E SIYAH

him, mistaking virtue for vice and love for hate. you have mistranslated his saintly teaching, hearing demoniacal utterance where it was not spoken. elohim, my sons, you are wrong. the one of whom you have spoken is not my dearest son, satanael" then to me did my father incline his head, gazing upon me with eyes of wounded love, and there i saw the doom of heaven 36 as though i saw through clear water, reading without any adversity the fate of heaven and satan. i knew then that no defence that i could make would sway god from false judgement and deliver heaven from ruin and with this foreboding heavy on me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to rein in my voice and banish all grieving tremble from it for it did not suit my desire to ha

rous sire, gog, reviling their crude barbarity and their ignoble temper. little did i see, in those brutes and their custom, to sustain my spirit's yearning for something fine and worthy. many years did i wander in the dark and stony deeps, through that troglodyte domain of grottoes and caverns of wondrous size, filled with seas and floods, unlit by sun, but flowing down from the surface earth to water those deepest parts, blind and lightless, ever night. i, first and yet last, trod these hidden ways, bats and pale and eyeless fish i made my bread and meat. i saw such things as to confound dreamers, caves, miles high, with stony columns so vast and wide as to shame mountains and huge and ancient wyrms, with jaws so great as to stretch across the sky and, with a snap, consume creation, yet

him, mistaking virtue for vice and love for hate. you have mistranslated his saintly teaching, 97 hearing demoniacal utterance where it was not spoken. elohim, my sons, you are wrong. the one of whom you have spoken is not my dearest son, satanael" then to me did my father incline his head, gazing upon me with eyes of wounded love, and there i saw the doom of heaven as though i saw through clear water, reading without any adversity the fate of heaven and satan. i knew then that no defence that i could make would sway god from false judgement and deliver heaven from ruin and with this foreboding heavy on me i stood to make my apology but, before i gave breath to speech, i waited for but a moment to rein in my voice and banish all grieving tremble from it for it did not suit my desire to ha

rous sire, gog, reviling their crude barbarity and their ignoble temper. little did i see, in those brutes and their custom, to sustain my spirit's yearning for something fine and worthy. many years did i wander in the dark and stony deeps, through that troglodyte domain of grottoes and caverns of wondrous size, filled with seas and floods, unlit by sun, but flowing down from the surface earth to water those deepest parts, blind and lightless, ever night. i, first and yet last, trod these hidden ways, bats and pale and eyeless fish i made my bread and meat. i saw such things as to confound dreamers, caves, miles high, with stony columns so vast and wide as to shame mountains and huge and ancient wyrms, with jaws so great as to stretch across the sky and, with a snap, consume creation, yet

my soul was pledged. all day and night was lost to me and i knew no more the passing hours but lost in timeless contemplation or fitful sleep i sat or stood or lay. after what time i knew not by the gulf and the booming echoes of the cavern the tumult of my thought was calmed, resolved into a new-formed purpose, perceiving now a clear path to the goal that my spirit thirsted for like life-giving water to a throat parched by the cruel sun's fire amidst the desolate sands of the desert. now, calm purpose made crystal from fluid thought, i looked out across the waters before me with eyes made young with hope. in my joyous realisation of the path i saw not the silver form that came upon me from behind as i gazed out across the water until i saw its frame reflected in the clear sea, shining wi

KNOWLEDGE LECTURE FIVE

the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the plan

KNOWLEDGE LECTURE FOUR

the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, prop

cury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his nature may become a clear and limpid lake, reflecting the divine nature truly and without distortion. let him identify himself with the powers of water, considering the water triplicity in all its aspects, with its attributions and correspondenc a cross each letter represents a number and also has a meaning. five letters have a different shape when written at the end of a word (remember, hebrew is read right to left. mem is the only final with an oblong shape. kaph, nun, pe, and tzaddi have tails that come below the line when written as fin

KNOWLEDGE LECTURE ONE

use i am silent, because i am pure" and it must know that his aspirations are pure enough hand high enough for him to be allowed to tread upon it. he is then allowed to announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him "who is he whose pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the

KNOWLEDGE LECTURE THREE

fot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is

KNOWLEDGE LECTURE TWO

the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius ker

hese are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material u

LAITMAN M BASIC CONCEPTS IN KABBALAH

d possibly their quality (size and taste) may change. in other words, one can observe the cause-and-effect order where everything depends on the origin of the object. the third factor is the cause-and-effect connection in the primary matter, which changes its properties after contact with external forces. consequently, the quantity and quality of the grain change because additional factors (soil, water, sun) appear to complement the properties of the primary matter. since the force of the origin prevails over the additional factors, the changes may modify the grain s quality, but not the species itself, such as turning a wheat grain into a barley grain. in other words, like the second factor, the third factor is the object s inner factor, but unlike the second, it can change qualitatively

ce. it has been clarified in previous articles that choice pertains only to that between two paths to attain the preordained goal: there is the path of spiritual development (the path of kabbalah) or the path of suffering. the final goal is to eradicate egoism and to acquire a nature of love and bestowal. how can this be achieved? it is written, sleep on the ground, be content with only bread and water, and you will be happy in this world and in the next world. this way one can acquire the spiritual nature, merge with the upper worlds, and only afterwards feel the creator s goodness. b a s i c c o n c e p t s i n k a b b a l a h 86 however, only special individuals (souls) can attain the goal this way. therefore, another path has been granted us: the study of kabbalah. its light affects th

LAITMAN M FROM CHAOS TO HARMONY

her sight was granted special guard by the males. a male baboon whose brother had an epileptic episode stood beside his ailing brother, rested his hand on his brother s chest and firmly prevented the caretakers who wanted to examine him from approaching. chapter three: altruism is life s law 57 other animals act very similarly. dolphins support their wounded companions and keep them close to the water level to keep them from drowning. elephants have joined to help one of their own that was dying on the sand. they tried their hardest to pick him up by pushing their trunks and their tusks under his body. some even broke their tusks in the process. lastly, friends of a female elephant that had been hit by a poacher s bullet to her lungs, bent under her to prevent her from falling. a communal

of this imbalance is a volcanic eruption, which balances the underground pressure with surface pressure. this is nature s way of balancing an unbalanced state. the laws of physics and chemistry explain that the only reason for any movement of matter or object is the quest for balance. to achieve this balance, such phenomena as equilibrium of pressures, concentrations, temperatures, the flowing of water to the lowest place, and the dispersal of heat and cold, are created. in scientific terms, a balanced state is called homeostasis (homo, in latin, means same, and stasis means state. homeostasis is the state to which everything in reality is attracted. however, at the human level, homeostasis requires conscious participation. this is why, as long as we are not chapter four: breaching the bal

uman degree. this will mean the end of war, the end of violence and terrorism, and the end of general animosity among people. chapter five: obeying nature s law 91 however, the same crisis is occurring on nature s other levels, too, in the inanimate, the vegetative, and the animate. what shall become of them? how will their situations improve? it would seem that to tend to the state of the earth, water, air, flora, and animals, we must act directly on them. it is, therefore, surprising to see that kabbalah s method of correction focuses on human relations and considers those relations the key to the state of all of nature. can it be that correcting our human egoistic relationships will affect the state of other degrees, as well? could it, for instance, resolve the ecological perils and the

r eight: everything is ready 123 altruistic organizations spend fortunes and make tremendous efforts in many ways; alas, for the most part, their help to the needy does not bring substantial changes to their situations. africa is an example of this state of affairs. in the past, before the west interfered with their lives, africans provided for themselves. today, however, despite the food and the water they receive, they are starving. the vast amount of money collected on their behalf does not change their situation; they are in constant struggle and are rapidly declining. there is almost nothing that altruistic organizations have not tried to improve the state of the world. still, the world s state is worsening. while it is possible to continue as we have been, it would be wise to take a

means that whatever exists in the whole also exists in each of its components. the universe is holographic, as michael talbot demonstrates in his book, the holographic universe, a collection of scientific discoveries in that field. baal hasulam describes the same law in his own words in the article, the secret of conception and birth: general and particular are reciprocally equal as two drops of water, both in the externality of the world, that is, the general state of the planet, and in its internality. this is because we find a complete system of sun and planets dashing around it in even the smallest wateratom, just as in the big world. this law shows that every person, whether egoistic or altruistic, consists of ten percent altruistic forces and ninety percent egoistic forces, as is th

LAITMAN M KABBALAH REVEALED

feless soil, unsuitable for human habitation and inadequate for food production. additionally, most of the world s economies have become less self-sufficient. this is ominously coupled with the worldwide diminution of food reserves. there is less available freshwater for well over half of the world s population. on average, more than 6,000 children perish each day from diarrhea caused by polluted water. in many parts of the world, violence and terrorism have become the favored means to resolve conflicts. hence, there is deepening insecurity in both rich and poor countries. islamic fundamentalism is spreading throughout the muslim world, neo-nazi and other extremist movements are sprouting in europe, and religious fanaticism is appearing the world over. thus, our very tenure on this planet

results of crises in their fields. in fact, everything that exists today is the result of a past crisis. today s crisis is not essentially different from previous ones; it is, however, far more intense, affecting the entire world. but like any crisis, it is an opportunity for change, a springboard for growth. if we choose correctly, all hardships could simply vanish. we could easily provide food, water, and shelter for the entire world. we could establish world peace and make this world a thriving, dynamic planet. but for that to happen, we must want to make it the greatest wish of all 41 happen and choose what nature wants us to choose xunity, instead of our present choice of separation. why, then, don t we want to connect? why are we alienating each other? the more we progress and the mo

tter feeling than a filled kli, a fulfilled desire. but the desire for spirituality must come before the spiritual filling. preparing the kli before the light is not only the sole means of ascending in the fourth phase; it is also the only means in which no pain and shortage is involved. in fact, if we think about it, there is nothing more natural than to prepare the kli first. if i want to drink water, then water is my light, my pleasure. naturally, to drink water i must prepare the (kli) first, which in this case will be thirst. and the same applies for anything we want to receive in this world. if a new car is my light, then my desire for it is my kli. this kli makes me work for the car, and ensures that i don t squander my money on other whims. the only difference between a spiritual k

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

fying ourselves, choosing to focus all our actions on the creator alone. we have learned that living for our own sake brings nothing but suffering. the constant process of correcting ourselves and controlling our thoughts is called "the process of refining" the feelings of suffering caused by egoistic interests should be so acute that we should be prepared to "live on a bite of bread and a sip of water, and to sleep on the bare ground" thus, we should be prepared to do anything necessary to rid ourselves of egoism and personal interests. once we reach the condition described above and feel comfortable in it, we can enter the spiritual realm known as "the world to come (olam haba. thus, suffering can lead nullifying our personal interests- 63- us to decide that renouncing egoism would be be

ave passed that first stage and gotten rid of all personal desires, once we are able to direct all thought to the creator, then we may begin a new life, one full of spiritual joy and eternal tranquility, as originally conceived by the will of the creator at the beginning of creation. we need not follow a path of complete self-denial to the extent of being satisfied with a slice of bread, a sip of water and a rest on bare earth as if to accustom our bodies to renouncing egoism. instead of forcibly suppressing our physical desires, we have been given kabbalah, the light of kabbalah, which can help each of us get rid of egoism, the root of all misfortune. the light of kabbalah possesses a certain force that enables us to transcend the desires of one s body. but the spiritual force contained i

t remained the same unfeeling object. this did not suit the magician at all. how can the stone not respond? he tried creating some more stones, then rocks, hills, mountains, land, the earth, the moon and the galaxy. but they were all the same. nothing. he still felt sad and all alone. in his sadness, he thought that instead of stones, he would make a plant that would blossom beautifully. he would water it, give it some air, some sun, play it some music, and the plant would be happy. then they would both be content, because it was sad to be alone. he waved his wand and in an instant there was a plant, exactly as he wanted. he was so happy be began to dance around it, but the plant did not move. it did not dance with him or follow his movements. it only responded to what the magician gave it

play it some music, and the plant would be happy. then they would both be content, because it was sad to be alone. he waved his wand and in an instant there was a plant, exactly as he wanted. he was so happy be began to dance around it, but the plant did not move. it did not dance with him or follow his movements. it only responded to what the magician gave it in the simplest terms. if he gave it water, it grew; if he did not, it died. it was not enough for such a good-hearted magician who wanted to give with all his heart. the omnipotent magician- 219- he had to do something more, because it is very sad to be alone. he then created all sorts of plants in all sorts of sizes, fields, forests, orchards, plantations and groves. but they all behaved the same way as the first plant, and again h

ho feel emptiness in their lives "he took them from the city to the desert" he opened up the desert in their lives in order, as it is written in the bible "lech acharai ba midbar" the return to the creator- 247 "lech (go) says the creator to the person "acharai ba midbar (after me in the desert) with the feeling that your life without perception of the spiritual is like a desert without a drop of water, that the small spark of redemption from the feeling of emptiness will seem to you like "a cool spring on your exhausted soul" a further example can be found in the passover haggada (story) on the exodus from egypt, from the spiritual captivity of pharaoh our egoism "pharaoh died" finally the person sees that his egoism is not for his good, that it kills him, and obligates him to serve it al

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ce can produce a memory of 2400 bits. this is such a huge number that we cannot even perceive it. thus, we are talking about building computers of such fantastic power that could literally work magic. how did the assumption arise that two different states could exist simultaneously? here we should mention an experiment conducted by richard feynman some fifty years ago. assume that there is a full water tank containing a device that moves up and down. this action creates waves from two different sources, causing the waves to cross paths. eventually, the path-crossing of the waves will create a pattern known as an interference pattern (figure 8. this pattern is a collection of the path-crossing of the waves. it is a very well known phenomenon and we can easily calculate where these crossing

tive americans who pa r t i i i: p e r c e p t i o n o f r e a l i t y 122 watched columbus armada arrive at the shores of america. the story has it that the indians standing at the seashore couldn t actually see the ships that anchored not far from land. the shaman, an imaginative man, was troubled by the unusual movement of the ripples without any apparent reason. for many hours he gazed at the water trying to figure out what was causing the ripples. through his efforts, he finally managed to discern the shape of the body that produced the ripples and thus was able to see the ships. subsequently, he described what he saw to his tribesmen, and because they trusted him, they, too, succeeded in creating the form of the ships, until they all saw columbus ships. kabbalah asserts that nothing

y s problems stem from the single fact that we do not conduct ourselves correctly. people kill one another, they are frustrated, afraid, and desperate. all those phenomena are the maladies of the speaking degree within us, not those of the still, vegetative, or animate degrees in us. we do not feel bad about anything that pertains to the still, vegetative, and animate degrees in us. we have food, water, and shelter. to past generations living conditions were much harsher, but people were happier. we are not happy, and it all stems from the imbalance between the speaking degree in us and nature s forces. this state will not change unless we change, study these forces, and equalize with them. we are like a screw in a perpetually working engine. if we are not at exactly the right position, if

LAITMAN M THE KABBALAH EXPERIENCE

he becomes truly low. he knows he is the lowest of men; that there is nothing good about his body, and then his prayer is sincere and his generous hand answers him. the writing refers to this as follows: and the children of israel sighed by reason of the bondage, and they cried, and their cry rose up to god k (exodus 2, 23, because at that time, israel was desperate from the work, as he who draws water from the well in a punctured bucket. he draws water all day long and still has not a drop of water with which to soothe his thirst. so were the sons of israel in egypt; everything they built was buried right there in the ground. so it is with those who have not attained his love. everything they do for the purification of their souls the day before, is lost entirely today, and each moment an

istic time, everything depends on our appreciation of material and spiritual values. these values change with our development, making self-coercion unnecessary. in the introduction to the study of the ten sefirot, rav yehuda ashlag explains that in the past, at the dawn of history, one who wanted to study kabbalah and be introduced to spirituality had to restrict self and live on meager bread and water. but today, after corrections have been made in the world by more recent kabbalists, and due to the development of the souls from generation to generation, all it takes to reach the upper world is the study of kabbalah. therefore, today asceticism and restrictions that people used to practice are no longer necessary. kabbalists have drawn the upper light t h e s t u d y o f k a b b a l a h 1

as life? no. this isn t life in the true sense of the word. it is only a process of correction, a preparation for the work ahead. the wisdom of kabbalah unveils true life before our very eyes. t h e d e s i r e f o r p l e a s u r e: d i s c o v e r y a n d c o r r e c t i o n 237 t h e b e s t s i t uat i o n q: how does baal hasulam relate to human life? a: there are prisoners who have food and water and are content with life. they need nothing more. they don t even want to leave their prison. but then there are others who are free to walk the earth, yet feel as though they live their whole lives in prison. they would give anything to break free. the difference between these two approaches to life results from variations in our spiritual development, the development of our souls. baal ha

le ask where the well of miriam is, and whether one can drink from it. is this reality or a legend? a: any spiritual source spreads through all the spiritual worlds and must materialize (appear in our physical world. there is a certain force called the bina, the superior mother, and in the physical world it reveals in fountains and springs. however, it is forbidden to relate anything spiritual to water. one who drinks from a fountain does not get anything spiritual from it. the question is, who give that person the water? water, like anything else, can be linked with its spiritual origin with the messenger of a spiritual force (a kabbalist, and thus convey spiritual energy to a person. my rav did that many times. he gave a person a peace of bread, or a sip of wine, and in this way conveyed

that many times. he gave a person a peace of bread, or a sip of wine, and in this way conveyed spiritual energy within that b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 307 corporeal object. after all, there is no other way to convey it to a person who still doesn t have spiritual vessels. the ari did the same with his disciple, chaim vital, when he let him drink from the water, which is a very natural thing for a kabbalist. if that disciple had gone to the sea of galilee and drunk the water, he would not have attained any spiritual power. the water, in this case, was just a means for the conveyance of a spiritual attribute, and it doesn t really matter from where it was taken. the force that the ari gave to his disciple was called the well of miriam, not the water

LAITMAN M THE PATH OF KABBALAH

ogress as we bond with the author. it is not important if the author is alive or not; we can bond in our feelings while studying the author s books. at the age of 18, the eldest son of baal hasulam, baruch ashlag, finished his studies at the yeshiva (school for orthodox jews) and started to work as a construction worker. he would rise before dawn, eat a kilogram of bread and onion, drink a little water, and go to work. bread and onion was also his supper. on holidays he would add a little herring or something else that would make his meal more festive. t h e pa t h o f k a b b a l a h 112 rabbi baruch ashlag lived a very hard life. he was among the workers who built the hebron-jerusalem road. the workers lived in tents and would move from place to place while doing each section of the road

history, and some look for secrets in the letters, like treasure hunters. but within the wisdom of kabbalah are people who are closer to the center, to the desire to cleave to the creator, and there are others who are farther from that goal. the latter kind studies kabbalah like a science and seeks knowledge within its pages. it is like the circular ripples that form around a stone thrown in the water. anyone who hears about the wisdom of kabbalah will find a unique approach to it, in a position that matches the desire of one s soul for correction. those who have not come to kabbalah yet, have not come to it because their time hasn t come. q: is it okay for adolescents to take kabbalah classes? a: yes. i recommend the articles from the book, matan torah (the revelation of godliness. q: wh

n the job of correcting our egoism. that is done through a special light of the creator. there are two kinds of light that stem from the creator: the light of wisdom and the light of mercy. when we use the property of the light of wisdom (earth, the egoistic property of reception, we absorb everything within us. after all, that is our nature. however, in the property of the light of mercy, called water, we acquire the attribute of bestowal. the water (bestowal) permeates the earth and generates in it the ability to cultivate life. the property of bestowal corrects the egoism and enables us to use it correctly for our own good as well as for the good of others. through the corrected egoism, we begin to feel the upper world and the creator. we also see our former lives and our paths toward t

n good as well as for the good of others. through the corrected egoism, we begin to feel the upper world and the creator. we also see our former lives and our paths toward the purpose of creation. only an eternal soul that passes from body to body can let us see our past lives. if we have not corrected our souls, we cannot see anything beyond the boundaries of our world. the third day of creation water gathers over the heavens and the earth is exposed. a part of the earth appears under the water. after the correction performed through the water, the earth becomes suitable for evolution of life on it. it combines the properties of the water and the earth. life cannot exist when there is only water, just as it cannot exist in a completely dry land. the correction of one s soul and use of the

he creature inside us is built through finding the right combination between the altruistic and egoistic properties of heaven (the attribute of bestowal) and earth (the attribute of reception. that correction is called the middle line. our primary egoistic nature is called the earth line, or the left line. the right line designates t h e pa t h o f k a b b a l a h 324 the property of the creator, water, altruism, and the attribute of bestowal. the middle line is what one must create in order to choose life. this means that one must take the exact amount of water, and water the earth in such a way that the two lines will complement one another and create something new. the combination of these two properties will produce the tree of life. a spiritual individual feels the entire creation and

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

om further and far greater misery and sorrow. 218. there is a similar dual interpretation also for the four tassels which appear in the corners of the border. in masculine masonry they are usually considered to mean temperance, fortitude, prudence and justice; their significance is always interpreted as ethical. but they stand also for four great orders of devas connected with the elements earth, water, air and fire, and their great rulers, the four devarajas, agents of the law of karma, which is always balancing and adjusting the affairs of man, and seeing that there is no injustice between living creatures in god fs universe, just as there is no maladjustment in the relations of material substances and bodies. at the initiation of candidates in co-masonic lodges these four rulers of the

cross of christ, though crosses of many forms were used as symbols thousands of years before christ incarnated in palestine. the first outpouring, typified by the greek cross, prepares the world for the reception of life; it brings into being the material elements, but not bodies formed by their combination. we might have oxygen and hydrogen produced by this outpouring, but not their combination, water; for combination of the elements into bodies of ever-increasing complexity of organized structure and function is the work of the second outpouring of the divine life or power. 288. the second outpouring is indicated by the anchor, for that was originally in egypt a little pendulum swinging over a scale, curved to coincide with the arc of its motion. it is not difficult to see how that might

definite force of the will in the direction of calmness and devotion, its influence may be increased by perhaps a hundredfold. that is why the incense in church is always taken up to the celebrant to be blessed, and why in the lodge it is brought to the r.w.m. in order that he may magnetize it with whatever special quality he thinks will be helpful for the work of the day. the sprinkling of holy water in a church is another way of producing a similar effect, but incense has the advantage that it rises into the air, and wherever a single particle goes the purification and blessing is borne with it. 331. it is desirable on all occasions, and especially in lodge, in the interests of the work, that the brn. should have in their minds but a few definite and strong vibrations of emotion and tho

tends to find its way to the top. hydrogen is the lightest, and what little of it there is in a free state gradually rises to the top of the atmosphere, and some of it escapes and becomes lost in space. that is one of the reasons why the older planets always have less hydrogen than the younger- it leaks away to a certain extent as the planet rushes along through space. that reduces the amount of water on the globe. thus we find that mars, which is older than the earth in proportion to its size, and is in a later period of its life, has slightly more land than water on its surface, while jupiter and saturn which are younger, not in actual age, but in proportion to their size, are almost entirely liquid. there is a great being called the spirit of the earth, who uses the earth as his physic

erson who presents himself for admission to the masonic fraternity will have after death any con-sciousness at all of passing through this lowest region, but if it should happen so, he will be prepared to go through the experience calmly and without fear. 504. as the candidate approaches the w.j.w. fs pedestal he arrives at the second portal, and is there introduced to the elementals of earth and water, who are related to the region through which he has just symbolically come, which may be thought of as consisting of the solid and liquid sub-planes of the astral world. first he turns to the north and makes a suitable offering to the earth-elementals, and then to the south to make his offering to the elementals of the water. they are not the same creatures as those who were engaged in build

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

nd had the head of a man; while the west was governed by qebsennuf, whose head was that of a hawk(*sir e. a. wallis budge, the nile, p. 267, egyptian ideas of the future life, p. 107) 76. the truth underlying these strange deities is of the deepest interest when examined by the inner sight, for these four are the same as the four devarajas of india- the kings of the elements, earth, air, fire and water, who likewise preside over the cardinal points. they correspond also with the cherubim described by ezekiel, and with the four beasts of the revelation. s. john says of them: 77. and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a

s its meaning, and any investigator who has ever had the privilege of seeing the mighty four will at once recognize that s. john and the prophet ezekiel had seen them too, however inadequate are their descriptions. the beast with the face of a man stands for the physical body (earth; the ox or the bull (as in the case of the bull of mithra and the apis bull) typifies the emotional or astral body (water; the lion symbolizes the will or the mental aspect (air; and the soaring eagle is taken to indicate the spiritual side of man s nature (fire. the egyptian forms were a little different; but the same four elements and their rulers are depicted in that ancient symbolism, which indeed we find in all religions. there is a four-faced brahma; there is the fourfold jupiter, who is aerial, fulgurant

depicted in that ancient symbolism, which indeed we find in all religions. there is a four-faced brahma; there is the fourfold jupiter, who is aerial, fulgurant, marine and terrestrial. and that leads us back to the reality behind all these symbols, the four great angel-rulers of the elements, the administrators of the great law, who are the gods or leaders of the hierarchies of angels of earth, water, air and fire. those are the mystical four; and they are full of eyes within, because they are the scribes, the recorders, the agents of the lipika: they watch all that happens, all that is done, all that is written or spoken or thought in all the worlds. 81. in the light of asia they are described as the rulers of the four points of the compass: 82. the four regents of the earth, come down

new lodge and to dedicate it to the service of t.g.a.o.t.u. 96. the call is answered. as the corn is scattered in the north, a great golden angel of earth descends in majesty, followed by his angel-train, some of whom are left behind to be the channels of the power of his hierarchy whenever the lodge is opened in due and ancient form. the pouring of wine in the south invokes a great blue angel of water, also attended by other angels less great than he; similarly the offering of oil in the west calls upon a mighty crimson angel of fire, who pours down into the lodge the splendid rhythmic power of that most terrible and lovely of the elements. as the salt is strewn in the east, an angel of the air flashes down from on high, he and his attendants being of a wonderful silver hue shot through w

the outer world, never again to become a candidate for initiation; if however he attempted to descend, the conductor pointed out to him a concealed ladder which enabled him to climb down safely. they then entered a narrow and winding gallery at the entrance of which was this inscription: the mortal who shall travel over this road without hesitating or looking behind shall be purified by fire, by water, and by air, and if he can surmount the fear of death he shall emerge from the bosom of the earth; he shall revisit the light and claim the right of preparing his soul for the reception of the mysteries of the great goddess isis. 120. the conductor now left the aspirant, warning him that many dangers surrounded and awaited him, and exhorting him to continue unshaken. heavy doors closed behin

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

and is the fallen greek sun god apollo, living in hell as a serpent angel. the term appolion has also been used to mean hell itself as a place. see also demons; satan for further reading: godwin,malcolm. angels: an endangered species. new york: simon and schuster, 1990. ronner, john. know your angels. murfreesboro, tn: mamre, 1993. apsaras apsaras, a word derived from the sanskrit ap, which means water, refers to a form of spiritual being found in hinduism and buddhism. as the nymphs of south asia, they are best known for their inordinate interest in sex. they are said to reside alternately in the sky or in trees. the mistresses of the gandharvas, they are shapeshifters who are fond of bathing. the apsaras are also singers and dancing girls. alternately, in the vedas, the most ancient reli

rn. hence, for example, an individual who was generous in one lifetime might be reborn as a wealthy person in her or his next incarnation.moksha is the traditional hindu term for release or liberation from the endless chain of deaths and rebirths. according to the upanishadic view, what happens at the point of moksha is that the individual atman merges into the cosmic brahman, much like a drop of water,which, when dropped into the ocean, loses its individuality and becomes one with the ocean. buddha accepted the basic hindu doctrines of reincarnation and karma, as well as the notion, common to most south asian religions, that the ultimate goal of the religious life was to escape the cycle of death and rebirth (samsara. buddha asserted that what kept us bound to the death/rebirth process wa

ans, who were militarily destroyed in the early 1200s by the only successful medieval crusade, which began in 1209. cathars were distinguished from other medieval heretic groups for rejecting such basic christian beliefs as the doctrine of incarnation, christ s two natures, the virgin birth, and bodily resurrection. they also repudiated the church hierarchy and sacraments, particularly baptism of water and matrimony, and followed an ascetic lifestyle that included celibacy, vegetarianism, and even ritual suicide.most cathars accepted only the new testament, which they read in its catholic version. the universe was seen by cathars as constituted of two coexisting spheres: the kingdom of the good god who was spiritual and suprasensible, and who had created the invisible heaven, its spirits

s the subtle energies found in these other realms that one manipulates during magical operations. in occult literature, the plane closest to the physical is referred to as the etheric plane, and the subtle energies of this realm are often termed etheric energies. etheric energies are subdivided into four categories according to the four classical elements of greek philosophy earth, air, fire, and water and hence are sometimes also referred to as elemental energies. it is from these etheric energies that the magician constructs the circle. as both consecrated space in the physical realm, and space that has also been etherialized by being raised in vibration, the interior of the circle is, in a sense, between the worlds. from this energized space a physical/etheric temple floating between th

anna (in the akkadian civilization she was called ishtar) experienced a descent into the underworld where she underwent a sort of initiation process of death and rebirth. during the journey, the goddess went through seven gates, gradually taking off all of her clothes and ornaments. at the end of the journey, the goddess died and the vegetation on earth immediately wilted. when sprinkled with the water of life, the goddess came back to life, thus regenerating the earth. a mythical hero of the ancient greek world was orpheus, poet and musician whose wife, eurydice, died from the bite of a snake. orpheus s art was so powerful that he enchanted the king of hades and convinced him to release his wife, although his violation of the condition that he not look at her until they were completely ba

LIBER O

h has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger note 2- 1. this injunction does not apply to gods like phthah or harpocrates whose natures do not accord with this gesture. 2. or the thumb, the fingers being closed. the thumb symbolises spirit, the forefinger the element of water -378- upon the lips, so that you are in the characteristic position of the god harpocrates (f) it is a sign that the student is performing this correctly when a single "vibration" entirely exhausts his physical strength. it should cause him to grow hot all over or to perspire violently, and it should so weaken him that he will find it difficult to remain standing. 6. it is a sign of success

i g n g -380- the signs of 4= 7. raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4= 7) is particularly attributed to the element fire; it refers to the planet venus; the paths of q, z and p are attributed to this degree. for other attributions see 777 lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3= 8) is particularly attributed to the element of water; it refers to the planet mercury; the paths of r an

r triangle (ix. trace the hexagram of earth in the 2\ south, saying "ararita. this hexagram *1 has the apex of the lower triangle pointing- downwards, and it should be capable of/ inscription in a circle\ 1 (x. trace the hexagram of air in the 2/ west, saying "ararita. this hexagram/ is like that of earth; but the bases of the/ triangles coincide, forming a diamond -383 (xi. trace the hexagram of water in the/ north, saying "ararita# this hexagram has the lower triangle placed\ above the upper, so that their apices coincide (xii. repeat (i-vii. the banishing ritual is identical, save that the direction of the hexagrams must be reversed. the greater ritual of the hexagram. invoking banishing- 2 *2 *1 1# 1 2 *1* 2* 1 *2- 2# 1/ 4:9# 6:7-*5:8 3:10- 2:4* 2:11/*1:12^ 1:12- 6:7* 4:9 3:10 5:8-*2 *

LIBER 141

again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, and the winter of civilisation is upon us, it is fitting that an ark of the sanctuary be builded wherein the sacred phallus may be hidden, a field sown wherein the germ of life may be preserved; so that although the tradition be destroyed in the destruction of the brains that bear it

e to dispense with the assistance of the eagle, than the eagle to make shift in the absence of the lion. for the gluten is but a menstruum or solvent, and containeth nothing in itself. the tradition also of certain lesser initiations confirmeth this. yet considerations of divinity and of philosophy, and even of physics, do assure that our way excelleth others even as spring tides exceed the neap. water burneth the skin not at all, and the oil of vitriol but slowly but add a drop of water to the drop of oil, and instantly cometh heat and a pang intense and sharp. this is but analogy, yet just, and pleasing to the philosopher. xii of the choice of an assistant with regard to the choice of one to serve this sacrament, man is so confused in mind, and so easily deceived as to this matter, that

mmuning with self" and all their artifice directed to development of the powers in their own bodies and minds, as opposed to the western idea of extending those powers to bear sway over others, we find naturally that just as they seek to restrain the breath altogether, or to avoid its violent extrusion from the nostrils, lest the prana thereof be lost to them, and as they even practice to suck up water into the rectum, so that in defaecation they may be able to retain the apana, or particular virtue thereof, and replace it in the svadistthana-cakkra, so also and much more do they extravagantly labour to retain the prime prana of life, the bindu. therefore they stimulate to the maximum its generation by causing a consecrated prostitute to excite the organs, and at the same time vigorously w

LIBER 777

tory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a [alga: hyha] hwchy table i (continued) 3 vi. the heavens of assiah. vii. english of col. vi. viii* orders of qliphoth. 0. 1 \ylg

phiroth, corresponding] mercury [planets follow sephiroth] 13. luna. 14. venus. 15 hlt teleh aries b* wryryub ba airiron 16 rwc shar taurus e wrymyda adimiron 17 \ynwat teonim gemini wrymillx tzalalimiron 18 frs sarton cancer c wryrjyc shichiriron 19 hyra ari leo b wrybhlc shalehbiron 20 hlwtb betulah virgo e wryrpx tzaphiriron 21. jupiter. 22 \ynzam moznaim libra d wryrybu a abiriron 23 \ym maim water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the

ood p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brahma quiescence r 32 bis [prithivi] earth k 31 bis [akasa] breathing r table i (continued) 9 xxiv. cert

ebra, penguin] hybrids, orchids 18 crab, turtle, sphinx[[whale, all beasts of transport] lotus 19 lion (cherub of b[[cat, tiger, serpent, woman] sunflower 20 virgin, anchorite, any solitary person or animal[[rhinoceros] snowdrop, lily, narcissus[[mistletoe] 21 eagle[[praying mantis] hyssop, oak, poplar, fig[[arnica, cedar] 22 elephant[[spider] aloe 23 eagle-snake-scorpion (cherub of c) lotus, all water plants 24 scorpio, beetle, crayfish or lobster, wolf[[all reptiles, shark, crablouse] cactus[[nettle, all poisonous plants] 25 centaur, horse, hippogriff, dog rush 26 goat, ass[[oyster] indian hemp, orchis root, thistle[[yohimba] 27 horse, bear, wolf[[boar] absinthe, rue 28 man or eagle (cherub of d, peacock [olive, cocoanut 29 fish, dolphin[[beetle, dog, jackal] unicellular organisms, opium

ammation 28 x 90 y 700 cystitis 29. 100% 90 gout 30 e 200 r 100 repletion 31 t 300" 900 fever 32 p 400 t 300 arterio sclerosis 32 bis. u 400 sluggishness 31 bis. death (full insanity) table ii 18 liv. the letters of the name. lv. the elements and senses. lvi. the four rivers. lvii* the four quarters. lviii. supereme elemental kings. 11 w d air, smell lqdh hiddekel (e) jrzm mezrach tahoeloj 23 h c water, taste whg gihon (w) brum maareb thahebyobeaatan 31 y b fire, sight wcyp pison (s \wrd darom ohooohatan 32 bis# e earth, touch trp phrath (n) wpx tzaphon thahaaothahe 31 bis c a spirit, hearing. lix. archangels of the quarters. lx. the rulers of the elements lxi. angels of the elements. lxii. kings of the elemental spirits. 11 lapr raphael layra ariel sj chassan paralda 23 layrbg gabriel syc

LIBER AASH

end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is the mother of war, in the darkness that holds light in his hand as a harlot that plucks a jewel from her nostrils. 39. so therefore the beginning is delight, and the end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being

LIBER ALEPH

gh acciental cause) s all diseases have two conjunct causes, one immediate, external and exciting, the other constitutional, internal, and predisposing, so it is with dreams, which are dis-eases, or unbalanced states of consciousness, disturbers of sleep as thoughts are of life. this exciting cause is commonly of two kinds: videlicet, imprimis, the physical condition of the sleeper, as a dream of water caused by a shower without, or a dream of strangulation caused by a dyspnoea, or a dream of lust caused by the seminal congestions of an unclean life, or a dream of falling or flying caused by some unstable equilibrium of body. secundo, the psychic condition of the sleeper, the dream being determined by recent events in his life, usually those of the day previous, and especially such events

these are alim, the gods elemental before h descending in their midst made them creative. so then thou mayst use constantly this formula to rearrange things in their own planes; and this is a most pragmatic consideration. t liber aleph vel cxi 92 gn de aquila sumenda (of consuming the eagle) ake in this work the eagle all undefiled and virginal for thy sacrament. and thy technick is the magick of water, so that thine act is of nourishment, and not of generation. therefore the prime use of this art is to build up thine own nature. but if thou hast skill to control the mood of the eagle, then mayst thou work many an admirable effect upon thine environment. thou knowest how great is the fame of witch-women (old and without man) to cause events, although they create nothing. it is this straitn

ourfold menstruum for his serpents. now to fire belong cocaine, which fortifieth the will, loosing him from bodily fatigue, morphine, which purifieth the mind, making the thought safe, and slow, and single, heroin which partaketh as it seemeth, of the nature of these twain aforesaid albeit in degree less notable than either of them, and alcohol, which is food, that is, fuel, for the whole man. to water, attribute hashish and mescal, for they make images, and they open the hidden springs of pleasure and of beauty. morphine, for its ease, hath also part in water. air ruleth ethyl oxide, for it is as a sword, dividing asunder ever part of thee, making easy the way of analysis, so that thou comest to learn thyself of what elements thou art compact. lastly, of the nature of earth are the direct

thine own powers, and of high states, so that thou goest not altogether blindly and without aim in hy quest, ignorant of the ways of thine own inner being. also, thou must work always for a definite end, never for pleasure or for relaxation, except thou wilt, as a good knight is sworn to do. and thou being hero and magician art in peril of abusing the fiery agents only, not those of earth, air or water; because these do really work with thee in purity, making thee wholly what thou wouldst be, an engine indefatigable, a mind clear, calm, and concentrated, and a heart fierce aglow. n the book of wisdom or folly 95 gp de sacramento vero (of the true sacrament) ut in the sacrament of the gnosis, which is of the spirit, is there naught hurtful, for its elements are not only food, but a true inc

herein lieth the mystery of their holiness. o liber aleph vel cxi 108 dd de stella macrocosmi (of the star of the macrocosm) hus far then concerning the pentagram, how it is of the cross, and its virtue of the highest; but the hexagram is for the most part a detail of the formula of the rose and cross. already have i shewed unto thee how the most holy trinity is the yang; but the spirit, and the water (or fluid) and the blood, that bear witness in the inferior, are of the yin. thus the operation of the hexagram lieth wholly within the order of our plane, uniting indeed any soul with its image, but not transcendentally, for its effect is cosmos, the vau hat springeth from the union of the yod and the h. thus is it but a glyph of that first formula, not of the others. but of all these thing

LIBER ARARITA

ut the black vomit of fire and smoke in their fury. i saw thee in these. 6. i saw the petty, the quarrelsome, the selfish,.they were like men, o lord, they were like men, o lord, they were even like unto men. i saw thee in these. 7. i saw the ravens of death, that flew with hoarse cries upon the carrion earth. i saw thee in these. 8. i saw the lying spirits like frogs upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. i saw thee in these. 9. i saw the obscene ones, bull-men linked in the abyss of putrefaction, that gnawed each other fs tounges for pain. i saw thee in these. 4 liber dcccxiii vel ararita 10. i saw the woman. o my god, i beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure

into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all things. 5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in their courses. 7. he hath ploughed with the seven stars of his plough, that the seven might move indeed, yet ever point to the unchanging one. 8. he hath established the eight belts, wherewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and ordering all

star 418 and thereby 12 liber dcccxiii vel ararita 12. in his subtlety he expandeth it all into twelve rays of the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the

LIBER ARCANORUM

veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who

LIBER ASTARTE

ine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further concerning the above. let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further, it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philoso

g the ceremonies. let then this invocation be the principal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8. concerning the period of devotion, and the hours thereof. let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. and concerning

ery other man, albeit in essence he is identical, let also these ceremonies assert their identity by their diversity. for this reason do we leave much herein to the right ingenium of the philosophus. 13. concerning the life of the devotee. first, let his way of life be such as is pleasing to the particular deity. thus to invoke neptune, let him go a-fishing; but if hades, let him not approach the water that is hateful to him. 14. further, concerning the life of the devotee. let him cut away from his life any act, word, or thought, that is hateful to the particular deity; as, unchastity in the case of artemis, evasions in the case of ares. besides this, he should avoid all harshness or unkindness of any kind in thought, word, or deed, seeing that above the particular deity is one in whom al

ness that this which followeth is the crux and quintessence of the whole method. first, if he have no image, let him take anything soever, and consecrate it as an image of his god. likewise with his robes and instruments, his suffumigations and libations: for his robe hath he not a night-dress; for his instrument a walking-stick; for his suffumigations a burning match, for his libation a glass of water? but let him consecrate each thing that he useth to the service of that particular deity, and not profane the same to any other use. svb figvra clxxv 5 16. continuation. next, concerning his time, if it be short. let him labour mentally upon his invocation, concentrating it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every op

of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resembles a foal in this respect, that astarte vel liber berylli 12 he is the offspring of two complem

LIBER CCC KHABS AM PEKHT

y. furthermore, it is right that each and every one bind himself with an oath magical that he may thus make freedom perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge and a knife, and he divideth wood therewith against himself, hewing him into many small pieces, so that he hath no

nd compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge and a knife, and he divideth wood therewith against himself, hewing him into many small pieces, so that he hath no longer any strength against his will. good; then taketh he the fire of our father the sun, and setteth it directly in battle array against that water by his army of wood that he hath conquered and drilled, building it up into a phalanx like unto a cone, that is the noblest of all solid figures, being the image of the holy phallus itself, and combined in himself the right line and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he

ne and the circle. thus, son, dealeth he; and the fire kindleth the wood, and the heat thereof driveth the water afar off. yet this water is a cunning adversary, and he strengthened wood against fire by impregnating him with much of his own substance, as it were by spies in the citadel of an ally that is not wholly trusted. now then therefore what must the magician do? he must first expel utterly water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the khabs am pekht 9 magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly

LIBER CCXLII AHA

ow, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffere

d thou shalt be.how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the living light. who clutches straws is drowned; but he that hath the secret of the sea, lives with the whole lust of his limbs, takes hold of water fs self, and swims. see, the ungainly albatross stumbles awkwardly across earth.one wing-beat, and he flies most graceful gallant in the skies! so do thou leave thy thoughts, intent on thy new noble element! throw the earth shackles off, and cling liber ccxlii 4 to what imperishable thing arises from the married death of thine own self in that whereon thou art fixed. olympas. then all life f

therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn within the curtains of the dawn dwells that concealed. behold! he is liber ccxlii 12 a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the wheat of paradise. o the dim water-wells his eyes! there is such depth of love in them that the adept is rapt away, dies on that mouth, a gleaming gem of dew caught in the boughs of day! olympas. the hearing of it is so sweet i swoon to silence at thy feet. marsyas. rise! let me tell thee, knowing him, the path grows never wholly dim. lose him, and thou indeed wert lost! but he will not lose thee! olympas. exhaust the word! m

pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothes

e globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul.s caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky in the voluptuous night am i! with song, with jewel, with perfume, wake all my rose fs blush and bloom! drink to me! love me! i love thee, my love, my lord.to me! to me! olympas. there is no harshness in the breath liber ccxlii 32 of this.is life surpassed, and death? marsyas. there is the snake that gives delight and knowledge, stirs the heart aright with dr

LIBER CHANOKH

venience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the left-hand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god o

, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.7 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.8

i z s i o d a o i n r z f m o p a n a b a m s m a l r d a l t t d n a d i r e d o l o p i n i a n b a a d i x o m o n s i o s p r x p a o c s i z i x p x o o d p z i a p a n l i a x t i r v a s t r i m e r g o a n n[ c r a r liber lxxxiv 7 the great watch-tower of the east, attributed to air. plate iv. the symbolic representation of the universe 8 the great watch-tower of the west, attributed to water. plate v. liber lxxxiv 9 the great watch-tower of the north, attributed to earth. plate vi. the symbolic representation of the universe 10 the great watch-tower of the south, attributed to fire. plate vii. liber lxxxiv 11 the black cross, or table of union. attributed to spirit. plate viii. the symbolic representation of the universe 12 6. beneath the bar of the calvary cross remain 16 squar

l names. the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides o

his case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side of each pyramid is governed by the kerub standing on the file above it. the lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides a

LIBER CLXV A MASTER OF THE TEMPLE

utside in the rain, there being no room in the tent. note: man, wife and baby together with all one s earthly belongings in a tent 12 10 in wet weather, is certainly a record [i ve been one of 5 big men in a tent 7 6 6 in a hurricane blizzard on a glacier. but you win. o.m] aug. 8. note. i begin to feel the fuller life again. these few pages of edward carpenter have acted like a draught of living water and revived me a great deal. i feel a secret joy to-night. the unaccountable inner joy which transforms everything and frees the soul from its shackles. all seems so good to-night, this simple life, the tent by the sea, the night air, the happy tired feeling after the day s work, the presence of my two dear ones, the equinox 162 and all the dear ones of which i am a part, the presence of ado

s experience in detail as it was somewhat different from any previous experiment. after prayer, formulated astral enclosing body and began to rise. tried to ascend middle pillar. dark blue, then more purple. presently found my astral body in a sort of open temple square with 4 pillars for corners, open sides and a high domed roof. in the centre the equinox 164 of the floor was a circular basin of water. someone said (of the water) it is thyself (or thy mind. could distinguish nothing for some time. presently a star appeared in the centre of the pool, evidently reflected through a circular hole in centre of roof. looking up, could not see this star from where i was standing on the step at front of temple. someone said: enter the water. did so, finding it reached to the neck. looked up, and

t. a good rising should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p.m. astral journey. drew, with wand, in front of me, a circle (three times round) and formed astral in that. rose to a great height. suddenly, as it were, a rope flashed round me and fell, forming a spiral, ever widening, at the top of which i sat. stood up on this, only to fall, down, down, down, not quite vertically into the water. rising again, and striking out, i after a short while perceived a boat, something like a gondola, and swam towards it. it was rowed by a dark-skinned man, old and wrinkled, whom i at first thought to be an indian. as i reached the boat and put my hand on the side, it seemed as if he would strike at me with his oar, but no, he grinned, and i drew myself into the boat and sat in the fore part

of pinning it down to a single, simple object. samadhi never occurs in such conditions. o.m] 9 [this examination is a subtle compliment, amounting almost to flattery. it is a much harder paper than would be set in most cases. o.m] the equinox 170 (c) discover by visions the nature of the alchemical principles, sulphur, mercury, and salt. how do they differ from the 3 gunas, and the elements fire, water, air (d) give an account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a\ a\ work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere a

LIBER CORDIS CINCTI SERPENTE

writing! let the scribe depart among his ways. 64. but thou and i are stretched at our ease among the vines; what is he? 65. o thou beloved one! is there not an end? nay, but there is an end. awake! arise! gird up thy limbs, o thou runner; bear thou the word unto the mighty cities, yea, unto the mighty cities. 11 iii 1. verily and amen! i passed through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up thyself unto the mountain of initiation. 4. but i remembered. yea

music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typho

of italy; a fair strong woman with worn cheeks, eaten out with hunger for kisses. she hath played the harlot in divers places; she hath given her body to the beasts. 41. she hath slain her kinsfolk with strong venom of toads; she hath been scourged with many rods. 42. she hath been broken in pieces upon the wheel; the hands of the hangman have bound her unto it. 14 liber lxv 43. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens

able essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. beho

of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti serpente svb figvra ynda 15 58. but i am the foo

LIBER CXCVII STORY OF SIR PALAMEDES

of grace! the dream breaks, and sir palamede wakes to the glass of his fool fs face .ah .sdeath (quod he .by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree. for all the beautiful design is but mine own geometry. with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse. o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 55 xxiii now still he holdeth argument .so grand a beast must house him well; hence, now beseemeth me frequent cathedral, palace, citadel. so, riding fast among the flowers far off, a gothic spire

LIBER CXX

frater t.s. for niwg/ celephais press. this e-text last revised 29.06.20lethe ritual of passing through the tuat liber cxx &odvv' introduction this rite, taken from materials in crowley s diary has the same numeration as liber cxx, samekh. in the matter of the directions, there are several markouts that make unclear whether he intends to use the ordinary elemental directions: e. air, s. fire, w. water, n. earth (as is implied in liber samekh, and used in the lesser pentagram, star ruby and others) or if he intends the directions of the cherubic signs (as in the planetary stations: e. fire, s. earth, w. air, n. water (used in the lesser hexagram, the star sapphire and others) or even the directions in liber reguli: n. air, s. fire, e. earth, w.water. the only set of directions that agree w

here be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to the west, where dwell the undines "with my wand i drive back the dwellers of water (to the south, where are salamanders "let the dwellers of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (ne

eal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate, dresses as is his custom, fasts for four and twenty hours. before the admission he eats a full meal. then the officer, approaching sayeth "hail! hail unto thee o tum, who comest forth from the abyss of water! hail unto thee, who shinest with double splendour, let thy words be spoken with might unto those khus that abide in the hall, and let- triumphant enter into their assembly- hath performed the decree which hath been spoken to the armies of ra at eventide; therefore let him/her come forth as a living khu in the place of the dead; let the gods rejoice, one and all, crying aloud: hail! even as

tah that ariseth from the holy place of the ancient one that is annu (the candidate then undresses; and is clad in the shroud of a corpse. his feet and hands are wrapped closely, his mouth is stopped, and his eyes are blindfolded. he is then placed in the coffin. the officer approaches, now that the coffin has been carried into the darkened temple. he stops with a napkin dipped in the consecrated water the nostrils of the candidate, much distressing him "hail thou god temu, grant unto me the sweet breath that dwelleth in thy nostrils (the officer unstops the nostrils of the candidate, and breaths from his nostrils upon them "homage to thee, o thou lord of brightness, at the head of the great house, prince of the night& of thick darkness, i am come forth as a pure khu. my two hands are behi

LIBER DCCCLX JOHN ST

of the world whose culmination is the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one fs eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one fs knowledge becomes far greater than a single glance can make it. 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yog. is to say that he 10.24- 10.39 john st. john 19 watches his thought

s knowledge becomes far greater than a single glance can make it. 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yog. is to say that he 10.24- 10.39 john st. john 19 watches his thought like a cat watching a mouse. the paw ready to strike the instant mr. mouse stirs. i have chewed a gaufrette and drunk a little water, in case the headache is from hunger (p.s..it was so; the food cured it at once) 11.02. i now lie down as hanged man and say mantra in vi.uddhi. 11.10. i must really note the curious confusion in my mind between the vi.uddhi-cakra and that part of the boulevard edgar quinet which opens on to the cemetery. it seems an identity. in trying to look at the cakra, i saw that. query: what is the co

because this condition is just the opposite of dh.rana; yet one knows that it is a stage on the way to sam.dhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into 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, forml

p.s..yes: instantly. notice, please, how in this condition of intense magical strain the most trifling things have a great influence. normally, i can eat anything in any quantity without the slightest effect of any sort; witness my expeditions and debauches; nothing upsets me. p.s..but notice, please! normally half a bottle of burgundy excites me notably; while doing this magic it is like so much water. a .transvaluation of all values. 3.55. over a citron presse i have revised the new ritual. also i have bought suitable materials for copying it fair; and this i did without solemnity or ceremonial, but quite simply, just as anybody else might buy them. in short, i bought them in a truly rosicrucian manner, according to the custom of the country. i add a few considerations on the grade of ad

oke me at this hour by means of disturbed dreams about a quite imaginary relative of whom nobody for years had ever seen anything but his head, which he would poke out of a waterproof sheet. he was supposed to be an invalid. i am glad to say that i woke properly and got quite automatically on to the mantra. my prana, however, seems feverish and unbalanced. so i eat a biscuit or two and drink some water and will put it right with the pentagram ritual. done, but oh! how hard. sleep fights me as apollyon fought christian! but i will up and take him by the throat (see .tis 2.30. twelve minutes to do that little in) and look at the handwriting! liber dccclx 44 3.6. how excellent is pr.n.y.ma, a comfort to the soul! i did thirty-two cycles, easy and pleasant; could have gone on indefinitely. the

LIBER DCCCXI ENERGIZED ENTHUSIASM

t close, whether by gstage effect h or no i could not swear, the light over the altar grew rosy, then purple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the case. it was of a rich fiery gold in which flames of light danced and shook, but its taste was limpid and pure like fresh spring water. no sooner had i drunk of it, however, than i began to tremble. it was a most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is al

LIBER DCLXXI VEL PYRAMIDOS

of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to

me; i know not whither i go; i seek.but what, i do not know! i am blind and bound; but i have heard one cry ring through eternity; arise and follow me! the candidate still, bound and hoodwinked: asar un-nefer! i invoke the fourfold horror of the smoke. unloose the pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this backwards. but it is very dangerous. it opens the gates of hell) liber dclxxi vel pyramidos 5 the pilgrim of the way. thus i pass by with force and care, advance with fortitude and wit, i

e pilgrim of the way. thus i pass by with force and care, advance with fortitude and wit, in the straight path, or else their snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of the hall of maat (rubric as before) the lustral water! let thy flood cleanse me.lymph, marrow, and blood! the scourge, the dagger and the chain purge body, breast and brain! the fire informing! let the oil balance, assain, assoil! still, in corpse-position: for i am come with all this pain to ask admission to the shrine. i know not why. i ask in vain unless it be that i am thine. i am mentu his truth-telling brother, who was master of thebes fr

see thoth. silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fatal is thy name. begone! false phantom, thou shalt pass before the frowning forehead of the sun. i know thee, and i pass thee by. for more than thou am i. at altar. formulating hexagram. now witness ye upon the earth, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell therein, behold the radiant vigour of the lord! sign

f night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine hands unloose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the word! sign of silence. lord of

LIBER E

advantage. svb figvra ix 5 7. various things will happen to you while you are practising these positions; they must be carefully analysed and described. 8. note down the duration of the pracitce, the severity of the pain (if any) which accompanies it, the degree of rigidity attained, and any other pertinent matters. 9. when you have progressed up to the point that a saucer filled to the brim with water and poised upon the head does not spill one drop during a whole hour, and when you can no longer perceive the slightest tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pass, you will be instructed in more complex and difficult practices. iv pranayama.regularisation of the breathing 1. at rest in one of your positi

LIBER HHH

aaa, et sss v a a publication in class d 1 .sunt duo modi per quos homo fit deus: tohu et bohu .mens quasi flamma surgat, aut quasi puteus aqua quiescat .alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt .in hoc primo libro sunt aqua contemplationis. two are the methods of becoming god: the upright and the averse. let the mind become as a flame, or as a well of still water. of each method are three principal examples given to them that are without the threshold. in this first book are written the reflexions.1 .sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima; secunda; tertia. vocatur. et ha reflexiones aquatica sunt trium enthusiasmorum, apollonis, dionysi, veneris .total stella est nechesh et messiach, nomen hyha cum hwhy conjunct

LIBER ISRAFEL

, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by the ritual of silence. 15. i make open the gate of bliss; i descend from the palace of the stars; i greet you, i embrace you, o children of earth, that are gathered together in the hall of darkness. 2 [the last

LIBER LIBERI VEL LAPIDIS LAZULI

god. 51. thou wilt inflict the punishment of pleasure.now! now! now! 52. io pan! io pan! i love thee. i love thee. 53. o my god, spare me! 54. now! it is done! death. 55. i cried aloud the word.and it was a mighty spell to bind the invisible, an enchantment to unbind; yea, to unbind the bound. 6 ii 1. o my god! use thou me again, alway. for ever! for ever! 2. that which came fire from thee cometh water from me; let therefore thy spirit lay hold on me, so that my right hand loose the lightning. 3. travelling through space, i saw the onrush of two galaxies, butting each other and goring like bulls upon earth. i was afraid. 4. thus they ceased fight, and turned upon me, and i was sorely crushed and torn. 5. i had rather have been trampled by the world-elephant. 6. o my god! thou art my little

a new flower in the fields, a new vintage in the vinyards. 58. the bees shall gather a new honey; the poets shall sing a new song. 59. i shall gain the pain of the goat for my prize; and the god that sitteth upon the shoulders of time shall drowse. 60. then shall all this which is written be accomplished: yea, it shall be accomplished. 14 iv 1. i am like a maiden bathing in a clear pool of fresh water. 2. o my god! i see thee dark and desirable, rising through the water as a golden smoke. 3. thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moon

ew aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein. 11. thou art the word, o my darling, my lord, my master! 28 liber liberi vel lapidis lazuli 12. o come to me, mix the fire and the water, all shall dissolve. 13. i await thee in sleeping, in waking. i invoke thee no more; for thou art in me, o thou who hast made me a beautiful instrument tuned to thy rapture. 14. yet art thou ever apart, even as i. 15. i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; whe

LIBER LLL PARADIGMAT PIRATE

ld normally be asleep. signs of success with sleep deprivation include, but are not limited to, the following observed phenomenon: the physical distortion of objects and shadows; divinatory questions being answered by disembodied voices; a rapid multiplication of observed synchronicities and deja vu; time distortion. fasting the human body-mind can survive from six to eight weeks existing only on water. however, the gnostic state of fasting can usually be obtained in a time frame of one to two weeks, during which time the magician subsists wholly on water alone. it is important that you at least drink water if you are going to fast in this fashion to obtain a state of gnosis. two weeks without water will kill you, so you need to drink water constantly during a fast. eight glasses a day to

drink water if you are going to fast in this fashion to obtain a state of gnosis. two weeks without water will kill you, so you need to drink water constantly during a fast. eight glasses a day to be precise. you will still obtain a state of gnosis, and you will avoid any risk of death. i have found that it is also a good idea to ease into fasting. the magician switches from normal meals to just water and something light like a couple of slices of buttered bread for a few days beforehand. i personally discovered that taking multivitamins along with the water reduced the risk of illness but didn ft affect the sensation of fasting. staying clean and focused, you can also still manage to do things like go to work, but extra-curricular activities should be reduced to just doing magic. your en

ed posture. the magician can still charge a sigil, if desired, through intense image concentration despite the visual distortion. however, it is only necessary to note the point at which this form of gnosis occurs and it fs side effects. solitude is another method of achieving total deprivation. the magician should acquire blinders, earplugs (preferably of industrial strength. fill a bathtub with water to the point at which you can submerge yourself entirely, except for the nostrils, and then get in. note that this technique overloads the sense of touch while cutting off sight and sound. this methodology works best for visionary trance activities. the magician may also wish to experiment with combining the two techniques. cloy a bathroom with foul smelling incense. bring in a strobe and st

other magical acts. this is also a great form of gopen handed magic. h you can do it in a club full of people, with dozens watching, and no one has a clue. it takes a lot longer than one might think, though onset can be quick if you fve never tried it before. normal times to reach gnosis range from fifteen to forty minutes of continuous dancing. you can also obtain this type of gnosis by treading water for a long period of time. drumming the auditory and the physical activity of drumming combine to place the magician into an altered state of consciousness. it also takes a rather long period of time to do so. however, it has the benefit of being one of the easiest forms of gnosis to maintain. just keep banging away. both dancing and drumming produce the classic grunner fs high h which affec

LIBER LVII

n untested by comparison and uncriticized by reason? fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. 1 [an archaic norweigian term, loosely .shining ghost. crowley borrowed

s this analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its .correspondence. in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness.one would have to decide which from other data.and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces ap

ortant in buddhism. 84= 7 12. 85. hp, the letter pe. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see .a note on genesis. equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also \ym, water. 91. 91= 7 x 13, the most spiritual form of the septenary. ma, amen, the holiest title of god; the amoun of the egyptians. it equals ynda hwhy (yhnwdhay, interlaced, the eight-lettered name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusi

. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th athyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far as it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.75 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis

LIBER LXVII THE SWORD OF SONG

re gash in the forehead23 hate-wrinkled. so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one.s limbs from the large ones, walk forth and be free. so much for browning! and so much for me! pray do not ask me where i stand .who asks, doth err..25 at least demand no folly such as answer means .but if (you26 say .your spirit weans itself of milk-and-water pap, and one religion as another o.erleaps itself and falls on the other;27 you.ll tell me why at least, mayhap, our christianity excites especially such petty spites as these you strew throughout your verse. the chance of birth! i choose to curse (writing in english28) just the yoke of faith that tortures english folk. i cannot write29 a poem yet to please the people in tibet; but when i ca

at thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not enjoy and indeed will not eat them, preferring .dok. a paste of coarse flour and water, wrapped round a hot stone. it cooks gradually, and remains warm all day. 115 120 125 130 135 140 145 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. 26 the sword of song and sail..the waters wild a-wenting over your child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perha

our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. 28 the sword of song you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. this matters to the present action little or nothing. here.s your theories! think if you like: i find it wearies! it matters little whether we with fichte and

he sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. 390 395 400 405 410 415 420 425 but the r

the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the .pitiless microsco-pist. who showed a drop of water to the brahmin who boasted himself .ahimsa..harmless. so among the .rights. of a bhikkhu is medicine. he who takes quinine does so with the deliber-ate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ananda maitriya, can call him .cruel and cowardly. who onl

LIBER LXXVIII

tion of the cards of the taro 9 energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a swor

venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 of k to 20 of l, thus including the greater part of pegasus. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she is imaginative, poetic, kind, yet not willing to take much tr

ost symbols. she rules from 20 c to 20 d. c of c queen of nymphs or undines. xi the prince of the chariot of the waters king of cups a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the waters of the lake. he is subtle, violent, crafty and artistic; a fierce nature with calm exterior. powerful for good or evil but more attracted by the a description of the car

esed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of% and h for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and kindness ill requit

les from unsuspected and unexpected sources. geburah of h (disappointment in love, marriage broken off, unkindness of a friend; loss of friendship. herein rule hywwl and hylhp. xxxi the lord of pleasure six of chalices an angelic hand, as before, holds a group of stems of waterlilies or lotuses, from which six flowers bend, one over each cup. 34 liber lxxviii from these flowers a white glistening water flows into the cups as from a fountain, but they are not yet full. above and below are! and h referring to the decan. commencement of steady increase, gain and pleasure; but commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient

LIBER MMCMXI NOTE ON GENESIS

lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son

ntal kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle* remember that the enumeration of the name \yhla jwr is 300= c [lat .fire of god [lat .o lamb of god! who takest away.who takest away the sins of the world.give us peace] liber mmcmxi 10 whilst with them the

LIBER O

voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better* see illustration in equinox vol. i. no. 1 .blind force. or the thumb, the fingers being closed. the thumb symbolizes spirit, the forefinger the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kin

h i m (elohim. the sign of 4 =7: raise the arms above the head and join the hands so that the tips of the fingers and of the thumbs meet, formulating a triangle (see illustration (the grade of 4 =7 is particularly attributed to the element fire; it refers to the planet venus; the paths of q, x, and p are attributed to this degree. for other attributions see .777. lines 7 and 31. the pentagrams of water invoking aa banishing name: a l (el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3 =8 is particularly attributed to the element of water; it refers to the planet mercury; the pa

oint of the upper triangle (ix) trace the hexagram of earth in the south saying .ararita. this hexagram has the apex of the lower triangle pointing downwards, and it should be capable of inscription in a circle. e (x) trace the hexagram of air in the west, saying .ararita. this hexagram is like that of earth; but the bases of the triangles coincide, forming a diamond. e (xi) trace the hexagram of water in the north, saying .ararita. this hexagram has the lower triangle placed above the upper, so that their apices coincide. e (xii) repeat (i-vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed.12 svb figvra vi. 11 the greater ritual of the hexagram to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagr

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

should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating pentagram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about this. the g.d. also taught a .supreme ritual of the pentagram. the routine for which in each quarter runs as follows: make appropria

LIBER RESH VEL HELIOS

and let him say in a loud voice: hail unto thee who art tum in thy setting, even unto thee who art tum in thy joy, who travellest over the heavens in thy bark at the down-going of the sun. 1 [for those with no a a grade, a sign suited to the quarter may be substituted. in a ms. note to equinox i (6) crowley suggests: dawn: l.v.x; noon: thoum-aesh-neith (fire; sunset: shu (air; midnight: auramoth (water. see gliber o h for these. the rationale is that you are symbolically standing at the intersection of the paths of pe and samekh, with tiphareth in the east, hence you make the sign of the sphere you are facing. t.s] 2 liber resh vel helios svb figvra cc tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of day! 4. lastly, at midnig

LIBER SAMEKH

ld by its magick! h thiaf g o sun iaf! o lion-serpent sun the beast that whirlest forth, a thunderbolt, begetter of life! h (the conception is of air, glowing, inhabited by a solar- phallic bird, gthe holy ghost, h 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* 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-abr

thou eye, thou lust! satan, thou eye, thou lust! h aepe gthou self-caused, self-determined, exalted, most high! h the bornless one (vide supra (the conception is of fire, glowing, inhabited by a solar- phallic lion of an uranian 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. section d. water. hear me. ru-abra-iaf* gthou the wheel, thou the womb, that containeth the father iaf! h mariodom gthou the sea, the abode! h* see, for the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb figvra

and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian 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. section e. earth i invoke thee. ma go mother! o

athor-e-bal-o g thou goddess of beauty and love, whom satan, beholding, desireth! h abraft g the fathers, male-female, desire thee! h (the conception is of earth, glowing, inhabited by a solar- phallic hippopotamus* of a venereal 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. section f. spirit. hear me. aft gmale-female spirits! h abaft gmale-female sires! h bas-aumgn gye that are gods, going forth, uttering aumgn h isak gidentical point! h sa-ba-ft gnuit! hadit! ra-hoor-khuit! h iaf9 g hail, great wild beast! hail, i a o! h* sacred to ahathoor. the idea is that of

svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit. hear me. ieou gindwelling sun of myself! h pur g thou fire! thou sixfold star initiator, compassed about with force and fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breaths of

LIBER THISHARB

8 liber bracyt vel via memoria nearer to his home. then why is his home near spain? because his parents were germans. and why did they go to germany? and so during the whole meditation. 31. on another day, let him begin with a question of another kind, and every day devise new questions, not only concerning his present situation, but also abstract questions. thus let him connect the prevalence of water upon the surface of the globe with its necessity to such life as we know, with the specific gravity and other physical properties of water, and let him perceive ultimately through all this the necessity and concord of things, not concord as the schoolmen of old believed, making all things for man's benefit or convenience, but the essential mechanical concord whose final law is inertia. and i

LIBER TRIGRAMMATON

ton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughters of hermes and of aphrodite, more openly. but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon

LIBER V

nd cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins

LIBER V VEL REGULI

d cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widders

per usage; to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase .the word of sin is restriction: seek therefore righteousness, enquiring into iniquity, and fortify thyself to overcome it (c) ordo templi orientis key entry, layout and endnotes by frater t.s. last revised 17.07

LIBER XCV THE WAKE WORLD

all shaved in patches like a poodle. we kissed him and petted him, and it was lovely. you must remember that i never let go of my fairy prince for a single instant, or of course i should have been turned into a horrid black toad. then there was another passage called the arrow by day, and there was a most lovely lady all shining with the sun, and moon, and stars, who was lighting a great bowl of water with one hand, by dropping dew on it out of a cup, and with the other she was putting out a terrible fire with a torch. she had a red lion and a white eagle, that she had via o v. oculus via s v. sustentaculum liber xcv 10 always had ever since she was a little girl. she had found them in a nasty pit full of all kinds of filth, and they were very savage; but by always treating them kindly th

s quite wrong ever to be ashamed of being only a little girl and afraid of spoiling his prospects, because really, you see, he could never become king and have a son a fairy prince without me. but one can only do that by getting to the third house, and it.s a dreadful journey, i do most honestly assure you. there are two passages, one from the eighth house and one from the sixth; the first is all water, and the second is almost worse, because you have to balance yourself so carefully, or you fall and hurt yourself. to go through the first you must be painted all over with blood up to your waist, and you cross your legs, and then they put a rope round one ankle and swing you off. i had such a pretty white petticoat on, and my prince said i looked just like a white pyramid with a huge red cr

you, there is a lovely lady who puts her hands in its mouth and shuts it. so we went through quite safely, and i thought of daniel in the lions. den. the fourth house is the most wonderful of all i had ever seen. it is the most heavenly blue mansion; it is built of beryl and amethyst, and lapis lazuli and turquoise and sapphire. the centre of the floor is a pool of purest aquamarine, and in it is water, only you can see every drop as a separate crystal, and the blue tinge filtering through the light. above there hangs a calm yet mighty globe of deep sapphirine blue. round it there were nine mirrors, and there is a noise that means when you understand it .joy! joy! joy. there are violet flames darting through the air, each one a little sob of happy love. one began to see what the dream-worl

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

LIBER XLI THIEN TAO

outraged daimio. g.and you are everywhere hailed as the godfather of your country! h gdo not tell me that the british war has ended disastrously for us! h and he called for the elaborate apparatus of hari-kiri. gon the contrary, my lord, the ridiculous sa mon, who would never go to sea because he was afraid of being sick, although his genius for naval strategy had no equal in the seven abysses of water, after a month as stowaway on a fishing boat (by the orders of kwaw) assumed the rank of admiral of the fleet, and has inflicted a series of complete and crushing defeats upon the british admirals, who though they had been on the water all their lives, had incomprehensibly omitted to acquire any truly accurate knowledge of the metaphysical systems of sho pi naour and ni tchze. gagain, hu li

LIBER XV CHYMICAL JOUSTING OF PERARDUA

traight, even according unto the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints. liber lv 2 he slayeth sir amorex le desirous. these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the

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

rs should come to where the temple was, and to transport there the supplies they would need as long as the banquet lasted. at the banquet everyone was to drink beer. all sorts of cattle and horses were killed there, and all the blood that came from them was called hlaut, and the vessels in which it stood hlaut-bowls, and the hlaut-twigs were made like an aspergillum [a brush used to sprinkle holy water in catholic liturgy. with it one was to redden the pedestal together with the walls of the temple inside and out and also to sprinkle it on the people, while the meat of the slaughtered animals was to be cooked for people to enjoy. a tankard was to be carried to the fire, and the one who made the banquet and was the chieftain should bless the tankard and all the sacrificial meat and should f

ages. in the near future is ragnarok, when the power of the gods over the jotnar characteristic of the mythic present will be reversed. surt will lead the forces of chaos against the gods, who will fall. the creative activities of the near past will be undone: time reckoning will fail as the sun and moon are swallowed and the heavens destroyed, and the entire cosmos will be consumed by flames and water. each of the major gods will die in individual combat with a giant adversary, but odin, at least, will be avenged, by his son vidar, the silent god, and this vengeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and vali, magni and modi, and, perhaps most important, baldr and hod, victim and killer, will inhabit the renewed eart

nealogical tradition that presumably was localized in norway. see also agir fs daughters; fornjot; ran references and further reading: matthias tveitane, gomkring det mytologiske navnet agir evannmannen, f h acta philologica scandinavica 31 (1976: 81.95 (summary in english, argues that the name of the being agir, which he understands as gwater-man, h was originally separate from the noun gmass of water, sea. h francis p. magoun treated some place-names, including the name of agir, in gfi feldor and the name of the eider, h namn och bygd 28 (1940: 91.114. franz rolf schroder, gdie gottin des urmeeres und ihr mannlicher partner, h beitrage zur geschichte der deutschen sprache und literatur (tubingen) 82 (1960: 221.264, is centered on nerthus and njord but also 48 norse mythology included dis

says in stanza 10, and gthe earth is rent, because i say that thor thus again came thither, h he adds in stanza 11. the word gpeople h in stanza 10 could, in the language of poetry, refer to the speaker fs people, that is, the giants, or it could refer to everyone in the world. the rest of the poem indulges in prophecies: the mountains will tumble, the earth will move, men will be scoured in hot water and burned by fire, and so forth, and this may be a mix of the destruction of the race of giants and of humans, as in ragnarok (surt fs fire is mentioned in stanza 10. but many of the predictions of disruption on earth could also fit the volcanic activity that is so common in iceland. at the end of the poem the speaker tells his listeners to remember it or bear a punishment. thord has it wor

hart, who stands at the hall of herjafodr [odin] and bites from the limbs of larad. yet from his horns it drips into hvergelmir, thence all waters have their ways. in gylfaginning, snorri paraphrases this stanza nearly verbatim, at least for the first half, but he clarifies the last line to mean a bunch of rivers, which he names. see also larad; yggdrasil references and further reading: the high water mark for eikthyrnir studies (and also the only year in which anything significant has ever appeared) was 1917: axel olrik, gyggdrasil, h danske studier 14 (1917: 49.62, used the confluence of oak tree and large stag to assign the provenance of yggdrasil to denmark or western norway. uno holmberg (harva, gvalhall och varldstradet, h finsk tidskrift for vitterhet, vetenskap, konst och politik

LOGOMACHY OF ZOS

s by some other synthetic coition. the result becomes for us a work of genius. what is space? a place of prefiguring, of mutation, of refunctioning that allows the procreated design for birth. for space cannot contain emptiness. always developing, extruding, drifting, and forcing deposits into the closets of time as correlatives; accumulating and re-shaping to drift again in some stream of air or water. what is conscience? from our likes and dislikes made law, it assumes a beauty-reflex of our inherent values of good and evil, forming a personal religious culture begotten by the training of our ids. our will proceeds from and is formed by preceding efforts, and so our further deliberati z@ o e. 5: v #5..15! v% e 6( s 2. to control our instincts by transference. what is the nexus of cause a

LUCIFERIAN SORCERY

rcle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked version is attributed to the four elements as follows: direction element god form planet north earth set saturn/sothis east fire horus mars/sun south water thoth moon west air anubis venus while pathal attributions are based on the elements in a different manner, this hermetic version in the directions and elements were first developed by hamara t however the god forms were developed through the order of phosphorus. one may develop their own circle based on the pathal elements within a left hand path manner as the following for an example. dire

first developed by hamara t however the god forms were developed through the order of phosphorus. one may develop their own circle based on the pathal elements within a left hand path manner as the following for an example. direction element god form archetypical image planet south fire satan-shaitan peacock saturn/mercury east air lucifer eye venus north earth belial goat or ram sun/saturn west water leviathan serpent/snake moon 18 while the alternate version may be used for many witches sabbat callings and works of lesser or greater black magick, the suggested use of the triple hermetic circle of the different representations and egyptian god forms are highly suggested for a development of association. once one is able to move through these well balanced aspects, may the potential be vi

gyptian god forms are highly suggested for a development of association. once one is able to move through these well balanced aspects, may the potential be view therein. the colors within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement an

ese are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments only to command their use according to your desire. the four triangles which symbolize earth air fire water as developed from hamara t: the earth triad is the triad of light and the water triad is also that of darkness. both should be considered in their awakening aspect. use the triangles as you move through the elements and their attributions, both light and shadow. the development of the sorcerous aspects of witches sabbat are based within the art and writings of austin osman spare, called zos

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

on of the universe in 4004 b.c.e.why is this? its proponents claim that id is a scientific view of nature, not just the reworking of a religious story first told a long time ago. in that light, id supporters know very well that not a shred of geological or meteorological evidence supports the idea that the entire surface of our 4 evolution and religious creation myths planet could have been under water as recently as a few thousand years ago. even though we have not seen or heard this ourselves, we suspect that id supporters may also know that genesis in all likelihood evolved derived from the older sumerian epic of gilgamesh, which already incorporated a great flood and the survival of just two human beings who later repopulated earth. likewise, no serious scientist today believes that th

l techniques, that our planet is actually spherical, this knowledge was lost during the middle ages. back then, the doctrine of the flat earth prevailed because, after all, earth looks flat when observed from the surface. a flat earth is well indicated in medieval maps that have survived to the present. in these maps, continents whose shapes are incorrect are clustered and surrounded by a ring of water, the universal ocean that marked the boundaries of our planet. thus, a flat earth became an indisputable fact for medieval geographers even though it was a false discovery that is of course no longer accepted today. in a similar vein, but this time with tragic consequences, good common sense in some rural areas of south asia dictates that diarrhea in infants occurs when the baby gets rid of

the universal ocean that marked the boundaries of our planet. thus, a flat earth became an indisputable fact for medieval geographers even though it was a false discovery that is of course no longer accepted today. in a similar vein, but this time with tragic consequences, good common sense in some rural areas of south asia dictates that diarrhea in infants occurs when the baby gets rid of excess water in its body. this fact tells a parent not to rehydrate the sick child. one can easily imagine the results of such commonsense thinking. in summary, when people talk about facts, they should put these in a historical, technical, medical, and so on, context and be aware that today s facts may be tomorrow s fiction. for example, the medieval belief that men have one less rib than women (to acco

ission of acquired characteristics applies quite well to human cultural evolution, if not biological evolution. charles lyell was also a predecessor and friend of darwin s. at first interested in mathematics, lyell soon turned his attention to geology. for him, as for lamarck, earth could not possibly be as young as just a few thousand years. he realized that processes such as erosion by wind and water, as well as the formation of geological layers, are extremely slow, meaning that visible features of earth s surface must have taken considerable periods of time to materialize. in addition, lyell was very interested in fossils and stratigraphy, the order in which rock layers are laid down. he realized that in many cases fossils found in rock layers close to the surface were relatively abund

le-celled organisms such as fungi and multicellular organisms such as jellyfish, tigers, and humans. the bacteria and archaea are both single-celled microscopic organisms. the domain bacteria 66 evolution and religious creation myths is composed of what we call in everyday language germs. the archaea are more exotic. many of them live in environments that we consider inhospitable, such as boiling water in volcanic fumaroles; near-freezing water such as that found near the arctic and antarctic regions; very salty water, as in the dead sea; or under enormous pressures, such as those found at the deep bottom of oceans. the tree of life shows that all life-forms are descended from a population of organisms (in all likelihood, they were single celled) that lived when dnabased life appeared, abo

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ecretive" it might seem prudent for the order to accept the suggestions of its critics and open up. actually, from the perspective of this writing, there is a lot more to it than that. back in 1961, when i first started interior work, i studied with a man, also a brother mason, named joel s. goldsmith. his students used to join him for lunch on sunday; and one day after the meal he held his empty water glass up in front of him and said "secrecy is the vessel within which you contain your spiritual experience" it is an age old teaching; in the bible it is put as "cast not your pearls before swine" until one has spent a great deal of time in the interior work, one's interior experience is very delicate. if you share your experience with skeptics and people who do not, or cannot, understand i

MAGIC AND SPELLS

attle, it is a searing blue-white jet of all-consuming radiance. silver fire this powerful supernatural ability is unique to the chosen of mystra. manifesting as a beautiful silver-white flame that surrounds the wielder and fills the area into which it is projected, silver fire can be used for different effects. it can act as a ring of warmth or a ring of mind shielding, allow the user to breathe water, or banish all external magical compulsions upon the user as if a greater dispelling spell were cast upon her. only one of. the above effects can be used at any time. the user can call upon silver fire to revitalize her, allowing her to function without food or drink for up to seven days (this function can only be used once a tenday) once every 70 minutes she may unleash silver fire as a bla

le bonus on saving throws, attack rolls, ability checks, skill checks, and weapon damage rolls. allies must be able to hear you speak for 1 round. using this ability is a standard action. it lastsa number of rounds equal to your charisma bonus and can be used once per day. magic deities: deep sashelas, istishia, ulutiu, umberlee, valkur. granted power: you have the supernatural ability to breathe water as if under the effect of a water breathing spell, for up to 10 rounds per level. this effect occurs automatically as soon as it applies, lasts until it runs out or is no longer needed, and can operate- multiple times per day (up to the total daily limit of rounds. deities: bahgtru, gruumsh, ilneval, luthic, shargaas, yurtrus. granted power: you gain the smite power, the supernatural ability

martham- 1 magic weapon 2 heat metal 6 blade barrier `7 transmute metal to wood domain' planing 3 keen edge 8 iron body deities: gond, helm, ilneval, red knight, siamorphe, ubtao. 4 rusting grasp 9 repel metal or stone granted power: free extend spell feat. s wall of iron planning domain spells moon' domain' 6 heroes' feast' 1 endure elements 6 otiluke's freezing sphere 2 sound burst waterspout 3 water breathing 8 maelstrom 4 freedom of movement 9 elemental swarm 5 wall of ice (cast as a water spell only) moon domain spells 1 faerie fire 6 permanent image 2 moonbeam 7 insanity 3 moon blade 8 animal shapes 4 emotion 9 moonfire 5 moon path mentalism domain spells 1 random action 6 rary's telepathic bond 2 detect thoughts 7 antipathy 3 clairaudience/clairvoyance 8 mind blank 4 modify memory 9

s 6 geas/quest 7 bigby's grasping hand 8 mass charm 9 dominate monster undeath domain deities: kiaransalee, velsharoon. granted power: free extra turning feat. war domain' deities: anhur, arvoreen, clangeddin, corellon larethian, deep duerra, gaerdal ironhand, garagos, gorm gulthyn, gruumsh, haela magic brightaxe, ilneval, red knight, selvetarm, shevarash, solonor thelandira, tempus, tyr, uthgar. water domain' deities: auril, deep sashelas, eldath, isis, istishia, sebek, silvanus, umberlee- spell descriptions the spells presented here follow all the rules presented in chapter 10: magic and chapter 11: spells in the player's handbook. agan'azzar's scorcher evocation [fire] level: sor/wiz 2 components: v, s, f casting time: 1 action range: close (25 ft+ 5 ft./2 levels) area: s-ft :wide path

ck with unarmed attacks. material component. a tiny shield of wood, glass, or crystal. maelstrom conjuration (creation) level: ocean 8 components: v, s, df casting time: 1 full round range: long (400 ft+ 40 ft./level) effect: a whirlpool 120 ft. wide and 60 ft. deep duration: 1 round/level saving throw: reflex negates (and see text) spell resistance: no maelstrom causes a deadly vortex to form in water. a body of water at least 120 feet wide and 60 feet deep must be present, or the spell is wasted. waterborne creatures or objects within 5o feet of the vortex (below and on all sides) must make successful reflex saves or be sucked in. trained swimmers can attempt swim checks instead if their skill modifier is higher than their reflex save bonus. waterborne vessels avoid being sucked in if th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

of a few of the outstanding systems of philosophic discipline which have swayed the world of thought during the last twenty-six centuries. the greek school of philosophy had its inception with the seven immortalized thinkers upon whom was first conferred the appellation of sophos "the wise" according to diogenes laertius, these were thales, solon, chilon, pittacus, bias, cleobulus, and periander. water was conceived by thales to be the primal principle or element, upon which the earth floated like a ship, and earthquakes were the result of disturbances in this universal sea. since thales was an ionian, the school perpetuating his tenets became known as the ionic. he died in 546 b.c, and was succeeded by anaximander, who in turn was followed by anaximenes, anaxagoras, and archelaus, with wh

he infinite matter consisting of similar parts, everything being made according to its species by the divine mind, who when all things were at first confusedly mingled together, came and reduced them to order" archelaus declared the principle of all things to be twofold: mind (which was incorporeal) and air (which was corporeal, the rarefaction and condensation of the latter resulting in fire and water respectively. the stars were conceived by archelaus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed. the soul of the world he regarded as an exhalation from its humid parts, and he

dia britannica makes the following statement concerning the mithraic and christian mysteries "the fraternal and democratic spirit of the first communities, and their humble origin; the identification of the object of adoration with light and the sun; the legends of the shepherds with their gifts and adoration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evi

that the rays of the sun, symbolized by the sword, release at the vernal equinox the vital essences of the earth--the blood of the bull- which, pouring from the wound made by the sun god, fertilize the seeds of living things. dogs were held sacred to the cult of mithras, being symbolic of sincerity and trustworthiness. the mithraics used the serpent a an emblem of ahriman, the spirit of evil, and water rats were held sacred to him. the bull is esoterically the constellation of taurus; the serpent, its opposite in the zodiac, scorpio; the sun, mithras, entering into the side of the bull, slays the celestial creature and nourishes the universe with its blood. click to enlarge the birth of mithras. from montfaucon's antiquities mithras was born out of a rock, which, breaking open, permitted h

had slept through life. to the eleusinian philosophers, birch into the physical world was death in the fullest sense of the word, and the only true birth was that of the spiritual soul of man rising out of the womb of his own fleshly nature "the soul is dead that slumbers" says longfellow, and in this he strikes the keynote of the eleusinian mysteries. just as narcissus, gazing at himself in the water (the ancients used this mobile element to symbolize the transitory, illusionary, material universe) lost his life trying to embrace a reflection, so man, gazing into the mirror of nature and accepting as his real self the senseless clay that he sees reflected, loses the opportunity afforded by physical life to unfold his immortal, invisible self. an ancient initiate once said that the living

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ar figure. he had offended the hall family in some manner. they pretended friendship for parcy reed and awaited their revenge. reed had taken as prisoner a man named crozier who also was determined to get revenge. the two families conspired to catch him in a trap. the halls invited reed to go hunting. at the end of the hunt, as prearranged, they stopped at a hut in a lonely glen. the halls poured water into reed's gunpowder. the croziers were advancing toward the men and the halls pretended alarm and fled leaving reed without any defense. reed was killed by the croziers. because of this treachery the croziers were driven out of redesdale. likewise, the halls were forced to leave and their name became a byword for treachery. the b orderers valued loyalty above all else and scorned treachery

en 'ca' off the dogs, we'll bait our steeds and homeward go' they lighted high in batinghope, atween the brown and benty ground; they had but rested a little while till parcy reed was sleeping sound. there's nane may lean on a rotten staff, but him that risks to get a fa; there's nane may in a traitor trust, and traitors black were every ha. they've stown the bridle off his steed, and they've put water in his lang gun; they've fixed his sword within the sheath that out again it winna come 'awaken ye, waken ye, parcy reed, or by your enemies be ta'en; for yonder are the five crosiers a-coming owre the hingin-stane 'if they be five, and we be four, sae that ye stand alang wi' me, then every man ye will take one, and only leave but two to me: we will them meet as brave men ought, and make the

ht wi' me; if ever we come to troughend again, my daughter jean i'll gie to thee 'i mayna turn, i canna turn, i daurna turn and fight wi' thee; the crosiers haud thee at a feud, and they wad kill baith thee and me 'o shame upon ye, traitors a! i wish your hames ye may never see; ye've stown the bridle off my naig, and i can neither fight nor flee 'ye've stown the bridle off my naig, and ye've put water i' my lang gun; ye've fixed my sword within the sheath that out again it winna come' he had but time to cross himsel, a prayer he hadna time to say, till round him came the crosiers keen, all riding graith'd and in array 'weel met, weel met, now parcy reed, thou art the very man we sought; owre lang hae we been in your debt, no w will we pay you as we ought 'we'll pay thee at the nearest tre

e will ca' me parcy reed, and some will ca' me laird troughen; it's little matter what they ca' me, my faes hae made me ill to ken 'there's some will ca' me parcy reed, and speak my praise in tower and town; it's little matter what they do now, my life-blood rudds the heather brown 'there's some will ca' me parcy reed, and a' my virtues say and sing; i would much rather have just now a draught o' water frae the spring' the herd flung off his clouted shoon and to the nearest fountain ran; he made his bonnet serve a cup, and wan the blessing o' the dying man 'now, honest herd, ye maun do mair, ye maun do mair, as i you tell; ye maun bear tidings to troughend, and bear likewise my last farewell 'a farewell to my wedded wife, a farewell to my brother john, wha sits into the troughend tower wi'

MASTERING WITCHCRAFT

of the acorn itself. the number of beads for the necklace often consists of multiples of nine or thirteen. acorns aside, however, the beads may be made of any material you please metal, stone or wood the only qualification being that they be fairly large and chunky. amber is a favourite, as also are turquoise and jet, many witches like to string their own, after exorcising the beads with fire and water initially and charging them in their own witch name, like any other magical tool, when they finish (for instructions on general exorcisms by fire and water as well as magical "charging" see further on in this chapter) the bracelet: this is usually made of copper or silver an is worn by witches of either sex, again as a form of identity sign. however, unlike the necklace, it is engraved with

nsiveness and generosity iron- courage and aggressive instincts lead- stability sometimes an amalgam is made of some or all of them, depending on the orientation required. the resulting alloy is then known as magical electrum. but this is specialist stuff. gold, silver, or copper is the usual choice. like the other jewels, the ring or pendant will always be exorcised and consecrated with fire and water in the waxing moon, and named with the possessor's name. finally, we come to a consideration of the concealed signs, the witch's girdle cord and garter. the girdle cord, often red in colour, is used for several practical purposes, the least of which is to hold in your tabard, or ritual witch's robe. it is made of a specified length with certain knots tied in it, and is also used to measure t

laim that the best way to work magic is the traditional way: nude. others, equally tradition-minded, claim that this is not necessarily the case, and that ritual robes, or tabards, should be worn. the rationale behind nudity, apart from the sheer fun of it, is that clothing inhibits the emanation of your witch power. as an explanation or justification of the belief, i have never felt it held much water. witch power is not easily impeded by mere clothing. it passes through walls and traverses wide distances easily enough, so why should a few flimsy garments prove such a barrier to it? no, the chief reason for the nudity is a psychological one, the state of release from tension, mundane cares, and sexual inhibition is the aim being striven for here. so if you feel that wearing no clothes may

, you must have your set of basic traditional working tools. without them, all the most powerful born-witch or warlock is powerless when working at a distance from his victim. they are the tools of your trade, as much as an easel and brushes are of the artist. the magical act is a cumulative one. you start from scratch with newly purchased substances, ritually purify or demagnetize them with salt water, and incense, and then recharge them with your concentrated witch power. from these charged substances, you then fashion your implements, and with these implements, you cast your first spells. the basic witch tools themselves are five in number; the full complement eight. there are many lesser ones which merit the designation more of common household implements that you keep specially for yo

he talismans, philters, incenses, images, and amulets that will be your general stock in trade. the ways and means to manufacture such things will be discussed under the specific headings throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, water, and incense stand for the four elements of the wise earth, water, and fire, together with air symbolically constituting the basis for the material universe, in the language of alchemy and witchcraft. by exorcising anything you are in effect symbolically using these four basic constituents to "wash" the article of all extraneous vibrations, prior

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

rn the empyrean heaven, others the primum mobil, others the first and second crystalline, others the starry heaven; there are also spirits of the heaven of saturn, which i call saturnites. there are jovial, martial, solar, venerean, mercurial, and lunar spirits; there are also (spirits) in the elements as well as in the heavens, there are some in the fiery region, others in the air, others in the water, and others upon the earth, which can all render service to that man who learns their nature, and knows how to attract them. furthermore, i wish to make thee understand that god hath destined to each one of us a spirit, which watches over us and takes care of our preservation; these are called genii, who are elementary like us, and who are more ready to render service to those whose temperam

are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions: and answers regarding the future. thou canst also operate under this planet for thefts; writings; deceit; and merchandise. the days and hours of the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water. thou shouldst take care punctually to observe all the instructions contained in this chapter, if thou desirest to succeed, seeing that the truth of magical science dependeth thereon. the hours of saturn, of mars, and of the moon are alike good for communicating and speaking with spirits; as those of mercury are for recovering thefts by the means of spirits. the hours of mars serve for summo

ery, jests, sports, and the like. the hours of the sun, of jupiter, and of venus, particularly on the days which they rule, are good for all extraordinary, uncommon, and unknown operations. the hours of the moon are proper for making trial of experiments relating to recovery of stolen property, for obtaining nocturnal visions, for summoning spirits in sleep, and for preparing anything relating to water. the hours of venus are furthermore useful for lots, poisons, all things of the nature of venus, for preparing powders provocative of madness; and the like things. but in order to thoroughly effect the operations of this art, thou shouldest perform them not only on the hours but on the days of the planets as well, because then the experiment will always succeed better, provided thou observes

s from sensual pleasures and from vain and foolish conversation; as plainly appeareth in the second book, chapter 4. six of the days having expired, he must recite frequently the prayer and confession as will be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, o lord adonai, etc, as it is written in the second book, chapter 2. the prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorc

, saying devoutly and humbly the prayer, o lord adonai, etc, as it is written in the second book, chapter 2. the prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say: be ye regenerate, renewed, washed, and pure &c, as in book ii, chapter 3. which being done, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

be performed in clear, serene, mild, and pleasant weather, without any great tempest or agitation of the air, which should not be troubled by winds. for when thou shalt have conjured any spirits in any art or experiment, they will not come when the air is troubled or agitated by winds, seeing that spirits have neither flesh nor bones, and are created of different substances. some are created from water. others from wind, unto which they are like. some from earth. some from clouds. others from solar vapors. others from the keenness and strength of fire; and when they are invoked or summoned, they come always with great noise, and with the terrible nature of fire. when the spirits which are created of water are invoked, they come with great rains, thunder, hail, lightning, thunder-bolts, and

fitting place, or into his cabinet or secret chamber if it be convenient for the purpose, and he can there dispose and set in order the whole operation; or he can use any other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. after this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying: o lord adonai, who hast formed me thine unworthy servant in thine image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my

to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place. o most powerful and ineffable god, who madest thy people pass dryshod through the red sea when they came up out of the land of egypt, grant unto me grace that i may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence. after this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen, and then thou shalt put upon thy flesh the garments of pure white linen whereof we shall speak hereafter. hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and fr

and be attentive unto all which they shall hear. for those who shall act otherwise shall suffer and endure many pains and labors, and run into many dangers, which the spirits will cause and procure for them, and for this cause sometimes they shall even die. the disciples then, being well and thoroughly instructed, and fortified with a wise and understanding heart, the master shall take exorcised water, and he shall enter with his disciples into a secret place purified and clean, where he must strip them entirely naked: after this, let him pour exorcised water upon their heads, which he should cause to flow from the crown of their head unto the sole of their foot, so as to bathe them entirely therewith; and while bathing them thus, he should say: be ye regenerate, cleansed, and purified, i

strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odors and incense of art, and let him repeat the following conjuration over him: i conjure thee, o thou creature, being a dog, by him who hath created thee, i bathe and i perfume thee in the name of the most high, most powerful, and eternal god, so that thou mayest be my true companion in this operation, and that thou maye

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ade in full perfection, it serveth also for those spirits which bring news, when thou invokest them from the side of the south. editor s note. the hebrew words around the sides of the triangle are from deut. vi.4 "hear, o israel, ihvh alhinvh is ihvh achd" the surrounding versicle is from psalm cix. 18 "as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh

d last pentacle of the sun. if any be by chance imprisoned or detained in fetters of iron, at the presence of this pentacle, which should be engraved in gold on the day and hour of the sun, he will be immediately delivered and set at liberty. editor s note. on the arms of the cross are written the names of chasan, angel of air; arel, angel of fire; phorlakh, angel of earth; and taliahad, angel of water. between the four arms of the cross are written the names of the four rulers of the elements; ariel, seraph, tharshis, and cherub. the versicle is from psalm cxvi. 16, 17 "thou hast broken my bonds in sunder. i will offer unto thee the sacrifice of thanksgiving, and will call upon the name of ihvh" figures 36 and 37. figure 38. the holy pentacles page 73 venus. figure 39. the first pentacle

is written the name ihvh. on the right hand are the names ihv, ihvh, al, and ihh. on the left hand are the names of the angels: schioel, vaol, yashiel, and vehiel. the versicle above the names on either side, is from psalm cvii. 16 "he hath broken the gates of brass, and smitten the bars of iron in sunder" figure 50. the second pentacle of the moon. this serveth against all perils and dangers by water, and if it should chance that the spirits of the moon should excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease. editor s note. a handpointing to the name el, and to that of the angel abariel. the versicle is from psalm lvi. 11 "in elohim have i put my trust, i will not fea

cease. editor s note. a handpointing to the name el, and to that of the angel abariel. the versicle is from psalm lvi. 11 "in elohim have i put my trust, i will not fear, what can man do unto me" figure 51. the third pentacle of the moon. this being duly borne with thee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones;

er of the moon, and the names of the angels iachadiel and azarel. the versicle is from psalm lxviii. 1 "let god arise, and let his enemies be scattered; let them also who hate him flee before him" figure 54. the sixth and last pentacle of the moon. this is wonderfully good, and serveth excellently to excite and cause heavy rains, if it be engraved upon a plate of silver; and if it he placed under water, as long as it remaineth there, there will be rain. it should be engraved, drawn, or written in the day and hour of the moon. editor s note. the pentacle is composed of mystical characters of the moon, surrounded by a versicle from genesis vii. 11, 12 "all the fountains of the great deep were broken up. and the rain was upon the earth" figures 51 and 52. the holy pentacles page 79 figures 53

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

sheth all created life. hear thou me, for i am the angel of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheibet: 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 bornle

m he, from whom is the shower of the life of earth: i am he, whose mouth ever flameth: i am he, the begetter and manifester unto the light: i am he; the grace of the world: the heart girt with a serpent is my name come thou forth, and follow 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, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the initiated interpretation of ceremonial magic. it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philistine against the ci

is this, to be made and worn before thee, etc (48) haagenti- the forty-eighth spirit is haagenti. he is a president, appearing in the form of a mighty bull with gryphon s wings. this is at first, but after, at the command of the exorcist he putteth on human shape. his office is to make men wise, and to instruct them in divers things; also to transmute all metals into gold; and to change wine into water, and water into wine. he governeth 33 legions of spirits, and his seal is this, etc (49) crocell- the forty-ninth spirit is crocell, or crokel. he appeareth in the form of an angel. he is a duke great and strong, speaking something mystically of hidden things. he teacheth the art of geometry and the liberal sciences. he, at the command of the exorcist, will produce great noises like the rush

professions, also in philosophy, and other sciences. he governeth 36 legions of spirits, and his seal or character is thus made, and thou shalt wear it as aforesaid, etc (61) zagan- the sixty-first spirit is zagan. he is a great king and president, appearing at first in the form of a bull with gryphon s wings; but after a while he putteth on human shape. he maketh men witty. he can turn wine into water, and blood into wine, also water into wine. he can turn all metals into coin of the dominion that metal is of. he can even make fools wise. he governeth 33 legions of spirits, and his seal is this, etc (62) volac, or valak, or valu, or valac- the sixty-second spirit is volac, or valak, or valu. he is a president mighty and great, and appeareth like a child with angel s wings, riding on a two

) and in the zodiacal sign of virgo. and when the seal is so made thou shalt perfume it with alum, raisins dried in the sun, dates, cedar and lignum aloes. also, by this seal king solomon did command all the aforesaid spirits in the vessel of brass, and did seal it up with this same seal. he by it gained the love of all manner of persons, and overcame in battle, for neither weapons, nor fire, nor water could hurt him. and this privy seal was made to cover the vessel at the top withal, etc. the other magical requisites. the other magical requisites are: a sceptre, a sword, a mitre, a cap, a long white robe of linen, and other garments for the purpose;29 also a girdle of lion s skin three inches broad, with all the names written about it which be round the outmost part of the magical circle

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

rs which are to be worn as a lamen on your breast, for without that the spirit that has appeared will not obey to do your will. the office of these spirits is all one, for what one can do the others can do the same, they can show& discover all things that are hidden, and done in the world& can fetch& carry& do any thing that is to be done or contained in any of the 4 elements, fire, air, earth or water& also the secrets of kings or any other persons or person, let it be in what kind it will. these are by nature good& evil, that is the one part is good& the other part is evil, they are governed by their princes& each prince hath his abode in the points of the compass, as is showed in the following figure, therefore when you have a desire to call any of the princes or any of their servants

ctise. padiel hidriel icosiel simiel piridiel emoniel dorochiel menadiel mecoriel gediel buriel hidriel beruchas buriel hidriel gabariel bidial piridiel maseriel soleriel menadiel asteliel geradiel buriel icosiel soloriel gerode buriel emoniel geradiel uriel bidial mecariel uriel icosiel soleriel hidriel icosiel geradiel soleriel pamersiel armadiel rasiel usiel malgaras asyriel barmiel camuel air water earth fire summer hot spring moist winter cold autumn dry caspiel carnesiel demoriel amenadiel east e &by n ene ne &by e ne ne &by n nne n &by e north n &by w nnw nw &by n nw nw &by w wnw w&by n west w&by s wsw sw &by w sw sw &by s ssw s &by w south s &by e sse se &by s se se &by e ese e &by s lemegeton: clavicula salomonis 4 carnesiel his seal the seals of his 12 dukes [note: the sequence o

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

e of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels that are attributed to the fire hath more knowledge therein than any other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs& you cannot err, for those that is attributed aries is of the same nature fiery& so the like in the rest, but if any planet be in that degree that ascends, then t

eth a table of the signs& planets& their natures. these be the 12 angels that are attributed to the 12 signs (of the zodiac, because of those that hath not got the very degree of their nativity, so that they may make use of these angels, if be so that they know the sign that ascends. the other angels which are attributed to every degree of every sign of the zodiac are as followeth: fire earth air water fire earth air water fire earth air water aiel tual giel cael ol violl jael sosol swaia -seh casuiasah ausim pasel lemegeton: clavicula salomonis 16 these be the angels of the signs& their seals followeth, being 12, every sign one. the angels of the degrees of the zodiac 1 bial letiel latiel sachiel mochiel coliel ibaich toliel taliel chahel chamel lachiel 2 gosiel niyael najael motiel satie

e igneal hierarchy its in vain to observe him in any other season but when the enters these signs which is of his nature, that is. so if it be a genij of the earth, he is to be observed when the enters& so the like in the rest. otherwise thus: those genijs that are of the order of fire are to be observed in the summer quarter& those of the earth in autumn, those of the air in spring& those of the water in winter quarter. their offices is to do all things that are just& lawful in the sight of the great god jehovah& what is for our good& what shall concern the protection of our lives or beings or wellbeings& the doing good to our neighbors. ars paulina 21 now he that hath a desire to see his genijs ought to prepare himself accordingly. now if his genijs be of the fire, his demands must be fo

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

reschith. hear the prayers of thy servant who putteth his trust in thee: hagalgalim. let thy holy angels be commanded to assist me at this time and at all times (sphere of the primum mobile) iehovah. god almighty, god omnipotent, hear my prayer: hadonat. command thy holy angels above the fixed stars: ophanim. to be assisting and aiding thy servant: iophiel. that i may command all spirits of air, water, fire, earth, and hell: masloth. so that it may tend unto thy glory and unto the good of man. s. z (i.e, sphere of the zodiac) iehovah. god almighty, god omnipotent, hear my prayer: elohim. god with us, god be always present with us: binah. strengthen us and support us, both now and for ever: aralim. in these our undertakings, which we perform but as instruments in thy hands: zabbathai in th

at brought frogs all over the land of egypt& entered into the king s palace& chambers& by that great power that terrible thunder& lightning& hail stones mixt with fire& sent locusts which did destroy all growing things in the whole land of egypt& by that great power that destroyed all the first born of the land of egypt both of man& beast& by that great power that divided the hard rock& rivers of water issued out of the sand of the wilderness, and by that great power that led the children of israel into the land of canaan& by that great power that destroyed sonachoribs great host& by that great& almighty power of him that walked on the sea as on dry land& by that almighty power that raised the dead lazarus out of his grave& by that almighty power of the blessed& holy& glorious trinity that

MEANING OF MASONRY

ur bodies is a combination of red and white corpuscles, by the due balance of which we are established in strength and health, whilst lack of balance is attended by disease. the pillars therefore typify, in one of their aspects, perfect integrity of body and soul such as are essential to achieving spiritual perfection. in the terms of ancient philosophy all created things are composed of fire and water; fire being their spiritual and water their material element, and so the pillars represented also these universal properties. in one of the apocryphal scriptures (2 esdras, 7; 7-8, the path to true wisdom and life is spoken of as an entrance between a fire on the right hand and a deep water on the left, and so narrow and painful that only one man may go through it at once. this is in allusio

and wear a material form or body, is denoted by the number four and the quadrangle or square. hence the hebrew name of deity, as known and worshipped this outer world, was the great unspeakable name of four letters or tetragrammaton, whilst the cardinal points of space are also four, m of and every manifested thing is a compound of the four basic metaphysical elements called by the ancients fire, water, air and earth. the foursidedness of the lodge, therefore, is also a reminder that the human organism is compounded of those four elements in balanced proportions" water" represents the psychic nature "air" the mentality" fire" the will and nervous force; whilst" earth" is the condensation in which the other three become stabilized and encased. but it is an oblongated (or duplicated) square

fect, and like everything which proceeded from the creator's hand was originally pronounced" very good" though invested with freedom of choice and capacity for error. the builder's square, however, used as a craft symbol, is really an approximation of a triangle with its apex downwards and base upwards, which is a very ancient symbol of the soul and psychic constitution of man and is known as the water triangle (3) the compasses interlaced with the square are the symbol of the spirit of the soul, its functional energy or fire. of itself the soul would be a mere inert passivity, a negative quantity unbalanced by a positive opposite. its active properties are the product of the union of itself with its underlying and inspiring divine basis, as modified by the good or evil tendencies of the s

n the first degree the points of the compasses are hidden by the square. in the second degree, one point is disclosed. in the third both are exhibited. the implication is that as the candidate progresses, the inertia and negativity of the soul become increasingly transmuted and superseded by the positive energy and activity of the spirit. the fire triangle gradually assumes preponderance over the water triangle, signifying that the aspirant becomes a more vividly and spiritually conscious being than he was at first. opening and closing the lodge first or entered apprentice degree if the lodge with its appointments and officers be a sacramental figure of oneself and of the mechanism of personal consciousness, opening the lodge in the successive degrees implies ability to expand, open up and

s. second, a more advanced opening, adapted to those who are themselves more advanced in the science and capable of greater things than apprentices. this opening is proclaimed to be" upon the square" which the first degree opening is not. by which is implied that it is one specially involving the use of the psychic and higher intellectual nature (denoted, as previously explained, by the square or water triangle. third, a still more advanced opening, declared to be" upon the centre" for those of master mason's rank, and pointing to an opening up of consciousness to the very centre and depths of one's being. how far and to what degree any of us is able to open his personal lodge determines our real position in masonry and discloses whether we are in very fact masters, craftsmen or apprentice

MICHAEL FORD A RITE OF THE WEREWOLF

f a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and witches makes reference to an ointment with the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so

od eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am indebted to: skratte (nathaniel harris, elda isela ford, scorpius nokmet, frater a.s.l, soror teth. 7 nig

MICHAEL FORD BOOK OF CAIN

to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. i then found myself w

od cain, my son of flesh, go forth unto your deep desire and seek her of the blood of flame i shall walk with you again in a familiar way, take a leaf from my book and behold the serpent s tongue and sight, that shall guide you unto her the angel vanished, who i call father. i slept a dreamless sleep. i continued walking; the desert sun drained my body. i ached and felt very thirst, having little water to sooth my burning throat. i understood what i was to do, and that nothing, save death would stop me. i could see this leaf of the ancient book, decorated in what was dried blood, serpents and signs of my becoming as i understood it. this was my comfort in this desert sand. i felt as if i would die, but yet i could not turn back. my being was tested, and i could not fail save the scorpions

mmoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i

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

MICHAEL FORD WITCHMOON

manipulation. the purpose of initiation is to set you upon the path so that the self may be revealed. the holy guardian angel or true will shall manifest in time and with practice. while you a wait that moment however, push forward and be one with the path! the circle should be cast outdoors if possible with a circle of flour, observe the four watchtowers and focus upon all elements flowing fire, water, air and earth. the angelick spirits of the aethyr which guard the foundations of human development shall observe with your calling. they are the watchers often revealed as demons. know their nature well. a witch would now perform a dedication chant, an example would be "by the rights of pleasure may flesh procreate from within. mother of the sabbath, lilith i awaken to the mysteries of our

objects to actually conduct workings they are highly suggested for several reasons. the first and foremost being, a direction point of your individual focus and a means or tool to achieve your will. the traditional magickal tools are significant to the witch as she/he will develop and build each as a part of the self, extensions of your being. dagger-athame (will, wand (fire, sword (air) chalice (water) pentagram (earth. such instruments should be employed during invocations and evocations. each element would hold a significant point within the ritual undertaken. for instance, if one was invoking hecate the pentegram used would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed star of baba

ducting the rite, bury the athame point down in a solitary and preferably wooded area. as you bury it, proclaim to yourself in your own way that the blade is being dedicated to the forces of nature and the magickal path which you walk. three days later, once you unearth the dagger you will want to consecrate the athame in a large bowl combined with herbs, your blood and/or sexual fluid as well as water and salt. while consecrating focus and intone "water, earth and life where you are cast let nought unwelcome dare trespass, so mote it be" cast the circle anti-clockwise "spirits of fire, water, earth and air, this charge is laid. let phantoms of my desire come hence, to which my will is law ecstasy will come and my many elementals to my aid. so mote it be" perform banishing ritual opening "

ny elementals to my aid. so mote it be" perform banishing ritual opening "i charge thee with the earth of the great god pan! i charge thee with the earth from which belial walks! 56 56 i charge thee with the blood of hecate! creation is the birth of the morning, the clay of flesh formed through any desire of belief! lilith, send your children to my protection ancient ones, spirits of fire, earth, water and air come forth from thy aethyrs this knife wrought of earth, this athame is to be my magickal weapon. asmodeus, watcher of the circle and space beyond, i charge this athame with your essence, with my blood for i am a guardian of true tradition, whose witch blood speaks through me! amen" begin painting the athame according to your taste.you may wish to paint sigils or tailsmans or even go

ythology has painted a vision of the witch mother with two or sometimes all three heads being that of beasts. each animal represents an atavistic desire which manifests in her current of lunar energy. this power would propel her towards the goddess incarnation of the witch cult and many lines of sorcery. the moon is represented as a significant feminine force, based and connected with the element water. hecate is rumored to be of thracian origin although her base was within the roman and greek pantheons. though daughter of two light based deities, perses and asteria, hecate dwelled in the underworld along with hades and persephone. her individual powers were discovered through the shadows deep within her own being. residing with her as well was thanatos (god of death, hypnos (god of sleep)

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ried aloud to his grandfatherenoch, and noah said bitterly, three times, hear me, hear me, hear me! and i (enoch)said unto him, tell me what it is that is falling upon the earth that it is in such evil plight andshaken(book of enoch)and the third angel sounded, and there fell a great star from heaven, burning as if it were alampand the name of the star is called wormwood; and many men died of the water ,because they were made bitter (rev 8:7 9:1) atlantis, alien visitation, and genetic manipulation7 earths first deluge and the fourth angel sounded and a third part of the sun was smitten and the third part of themoon and the third part of the stars, so as the third part of them was darkened (rev 8:7 9:1)and i beheld and heard an angel flying through the midst of heaven, saying with a loudvo

metimesmany airplanes would appear to be in the sky, and sometimes there were apparently none.sometimes the plane was visible and sometimes not visible, and the warriors of the yadudynasty were puzzled about the whereabouts of the peculiar airplane. sometimes they wouldsee the airplane on the ground, sometimes flying in the sky, sometimes resting on the peak ofa hill and sometimes floating on the water. the wonderful airplane flew in the sky like awhirling firebrand- it was not steady even for a moment (the mahabharata)the head of sanskrit at the university of madras, dr. v. raghavan, writes:fifty years of researching this ancient works convinces me that there are livings beings onother planets, and that they visited earth as far back as 4,000 b.cthere is a just a mass offascinating inform

had the habit of mining and burrowing underground and living there in complex colonies. this was a practice that availed perfect concealment as these renegades knewthat it was absolutely imperative that they were not traced to this planet and that theirprevious hosts believed them utterly destroyed. the celtic legends, and even thebible, declare that the nephilim (fallen angels) took refuge under water in their crafts. no craft they knew, with woven brick and jointed beam to pile the sunward porch; but in thedark earth burrowed and housed like sunless ants in sunless caves (aeschylus)and the king said to her, be not afraid: for what sawest thou? and the woman said untosaul, i saw gods ascending out of the earth (i samuel 28:13) dead things are formed from under the water, and the inhabitan

f the earth (i samuel 28:13) dead things are formed from under the water, and the inhabitants thereof.(job 12:5) with this kind of phenomena occurring, we can perhaps make sense of one of the mostenigmatic edicts from the yahwistic commandments:y ou shalt not make for yourself a graven image, or any likeness of anything that is in heavenabove, or that is in the earth beneath, or that is under the water of the earth (exodus 20:4)in edward bulwer-lyttons book, the coming race, he describes the existence ofadvanced beings living in tunnels and caverns beneath the surface of the earth. herefers to these beings as the ana, saying they were forced below because of earthearths first deluge12atlantis, alien visitation, and genetic manipulation changes and a flood which destroyed their civilization

cross the continent fromthe sea and this wave engulfed both the oppressors and the oppressed, all but a very smallremnant. the ancient britons: the profligacy of mankind had provided the great supreme to send a pestilential wind uponthe earth. a pure poison descended, every blast was deathpresently, a tempest fire arose.it split the earth asunder to the great deeprain poured down from heaven, and water cov-ered the earth (from destruction of atlantis by ignatius donnelly) bolivian records going back 5,000 years tell of the destruction of civilization in far offtimes as the result of a conflict with some non-human race whose blood was not redlike ours. the y urucare indians of bolivia speak of the demon aymasune whodestroyed plants, animals, and man by causing fire to fall from heaven. the

MICHAEL W FORD THE VAMPIRE GATE

chakra three: the navel chakra -naonghaithya black flame of consciousness, ego identity, oriented to self-deification this chakra is known as the power located in the solar plexus. 44 devouring- drains from ego and builds the essence of self from a conscious level. non-devouring (self work- consciousness and empowerment of self. understanding the sense of i. chakra two: the sacral charka- aeshma water, emotional identity and instinct, oriented to selfgratification the second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions, wrath and sexuality. devouring- draining through sexual contact or from the elevation of the black and red serpents sexual vigor and dreaming projection i.e. succubus. focus on your sexual attraction toward

lack. these are the names of the twelve princes and tribes of the qlippoth who are the heads of the months of the year. bairiron aries (march 20 april 19th -active fire they are from the dragon spirit, the one of flames, the fourth evil force; samael the black. their colors are black and they appear as a dragon-lion. adimiron taurus (april 20 may 20 -fixed earth whose colors are blood, mixed with water and dull yellow and gray. their form is that of lion lizards who the vampyre magickian may use to drink of the vitality of those in large public gatherings. tzelladimiron gemini (may 21-june 20) mutable air demons whose congealed blood, bronze and 57 crimson. they are like savage triangular-headed dogs whose teeth tear the limbs of those in nightmares. this is restrained desires they are giv

se congealed blood, bronze and 57 crimson. they are like savage triangular-headed dogs whose teeth tear the limbs of those in nightmares. this is restrained desires they are given substance by such shells. vampyres may enter the nightmare of another by evoking these spirits, sending and binding dog form-sigils and draining life energy in the nightmare. schechiriron cancer (june 21 july 22 -active water spirits whose forms are black their form blended of reptile, insect and like the crab and the lobster, yet demon-faced. the vampyre magickian may seek atavistic knowledge through dreams with these demons, also draining emotions from others when sleeping. shelhabiron leo (july 23 august 22 -fixed fire spirits whose colors are fiery, yellow and they appear as merciless wolves and jackals, howl

ephariron in evocation workings. obiriron libra (september 23rd october 22nd -active air gray and bloated goblins whose are air spirits. in using the spirits of lucifuge the vampyre magickian may drink from their own fountain of life, consuming their instincts and spiritual detachment from the physical world. these spirits aid in astral projection. necheshethiron scorpio (october 23 nov 21 -fixed water a copper dark brown, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in th

moth, and the color of their forms are black and brown, they appear as awful beasts, like hippopotamus and an elephant, but crushed, or as if their skin was spread out flat over the body of a gigantic cockroach. they are spirits of the air and relate to begetting the new behemoth is the point of mastery of the earth from the spirit by continual force. neshimiron pisces (feb 18 march 19th -mutable water they neshimiron appear as stagnant watery blue, their forms are as hideous hag- women, almost skeletons, united to the bodies of serpents and fishes. the fish swim out of their sexual organs as well. the vampyre magickian may drain and utilize them to drain others from the dream. their instincts and emotions are powerful persuasion tools against another. they make excellent servitors as well

MICHAEL WYNN THE SOUL TRAVELERS

sitate one blink in proclaiming that christopher columbus discovered america and the pyramids were built with ramps, pulleys and levers? no, no, and no. if you don't violate his senses, or if you tell him what he already wanted, or expected to hear, no "proof" will he require. tell him something he doesn't want to hear, or believe in, and stand back to behold him as he shapeshifts into a just-add-water "intellectual" skeptic. the "truth" is nothing more than a prom-night, popularity contest to this unworthy breed! i will not waste words here. chapter 1-the great name game the collective hallucination [1.1] humanity has hundreds of stories regarding the creation of the universe, the history of the planet, and the birth of mankind. some of these stories are oral traditions, and are handed do

pishtim is warned by the god ea that another god enlil intends to flood the earth. utnapishtim then built a massive boat, and loaded his wife and 2 of every creature aboard. as the flood began to subside, utnapishtim released a dove, as noah did, to see if there was dry land nearby. and like noah from the bible, the boat finally rested on a mountain. in chinese mythology, gong the serpent-looking water god, wanted to expand his sphere of influence and so contrived to flood the world. gong nearly succeeded but was stopped by the righteous god zurong. in greek mythology, zeus is enraged by the evil mankind was partaking in and so therefore plotted to destroy everything on earth in a great flood. but wily prometheus warned a man named deucalion, who builds a chest and survives the flood. in p

mazda tells a man named yima that a terrible winter of frost and snow is upon him. ahura mazda commands yima to build an underground enclosure to protect 2 of every creature and a small group of choice people. in--michael wynn's "the soul travelers" 6 serbian legends, a rooster who acts as the messenger of god becomes increasingly ignored by a decadent humanity. man s greed unleashed a torrent of water from a egg that can be paralleled to a pandora s box. only one man, kranyatz, survived this flood by hanging on to a grape vine. the people of southeast asia say that a flood consumed all of humanity, save a small number of men and women aboard a raft. the mandan s, a native american tribe, tell the story of lone man who, together with the creator, fashioned the earth and humanity. lone man

at was with him. according to the inca, a day came after the flood when their people were approached by a teacher and healer they would come to call virococha. he cured the sick, healed the blind, taught man how to live in peace and love, and even gave more scientific instruction regarding agriculture and architecture. this character worked miracles like moving mountains and made streams of fresh water flow. he addressed the locals as his children, and spoke the local tongue better than the natives. virococha would part company with the inca by sailing away across the sea, promising to return. his physical description was that of a white man, past middle-age, blue eyes, a long cloak reaching to his knees, and a full, grey beard. in some variations, viracocha was called thunupa, who was kil

penis) of osiris, however, and was forced to substitute one made of gold. after this, osiris would not live long and was soon dead once more, but it is said that he periodically reappears among humans. the ancient mesopotamians, in present-day iraq, have a civilizer of their own whom they called oannes. this being was amphibious, but spoke human languages with ease. oannes would emerge out of the water, teaching and giving instruction to humans. he taught people writing, the sciences, the arts, architecture, and agriculture. he is often depicted as a man with the scales of a fish. and lets not forget lone man, the savior figure of the mandan people. lone man, like jesus, was born of a virgin, settled turbulent waters while aboard a boat, and was perfect in all his ways. and finally the god

MICHAEL W FORD NOX UMBRA

t of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as with

membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber "such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstru

samael through leviathan, the great dragon. ashmodai was said to be another mate of lilith, whom was said in some hebrew legends to be two aspects of the same goddess. the son of lilith and ashmodai was called sariel, the sword of ashmodai. his face flames with fire. sariel had kept a sealed book of secrets, a grimoire with words of power. the zohar itself explains that lilith is nourished by the water (ocean) and the south wind spreads her influence, from which places her as the queen of beasts. they (the beasts) are found chanting to her in the dark of night. lilith went forth to the desert to become the queen of zemargad (the desert domain, she then joined with samael and gave birth to thousands of liliam, lilitu, the demon succubi who copulate with the shadow of man and woman. it was w

also called hermanubis and death. heru-em-anpu is a dual god form, which holds power in both the celestial/luciferian and infernal regions. this draws a close connection between the egyptian anubis and grecian triple moon goddess hecate. as anubis is the jackal headed lord of the dead, he presides in the west. charles pace (hamara't) mentions in the "book of tahuti" that west is the direction of water, as well as darkness. according to his hermetic teachings, anubis is also death and a god form of necromantic power. anpu is also a gateway to amethes- amenta- amentet. this 'underworld' is the equivalent to the grecian hades. this is the meeting place of spirits, where the dead gather. the word hell derives from the angelo-saxon 'helan, meaning to 'cover' or conceal. the hebrew equivalent o

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ion. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goat this is the sexual formula of the sun entering the moon, thus shaitan s direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other

MOODY RAYMOND A LIFE AFTER LIFE

r young people who went in with us. someone said "let's swim across the lake" i had done that on numerous occasions, but that day for some reason, i went down, almost in the middle of the lake. i kept bobbling up and down, and all of a sudden, it felt as though i were away from my body, away from everybody, in space by myself. although i was stable, staying at the same level, i saw my body in the water about three or four feet away, bobbling up and down. i viewed my body from the back and slightly to the right side. i still felt as though i had an entire body form, even while i was outside my body. i had an airy feeling that's almost indescribable. i felt like a feather. a woman recalls, about a year ago, i was admitted to the hospital with heart trouble, and the next morning, lying in the

ow, but it would probably take me at least fifteen minutes. yet, this ad all come at once, automatically, and in less ,an a second. it was amazing. the border or limit in a few instances, persons have described to me how during their near-death experience they seemed to be approaching what might be called a border or a limit of some kind. this has taken the form, in various accounts, of a body of water, a gray mist, a door, a fence across a field, or simply a line. though this is highly speculative, one could raise the question of whether there might not be some one basic experience or idea at the root of all of them. if this is true, then the different versions would merely represent varying individual ways of interpreting, wording, or remembering the root experience. let us look at a few

mediately after delivery that i had a severe hemorrhage and the doctor had a difficult` time controlling it. i was aware of what was, happening as, having been a nurse myself, i realized the danger. at this time, i lost consciousness, and heard an annoying buzzing, ringing sound. the next thing i knew it seemed as if i were on; a ship or a small vessel sailing to the other side of a large body of water. on the distant shore, i could see all of my loved ones who had died, my mother, my father, my sister, and others. i could see them, could see their faces, just as they were when i knew them on earth. they seemed to be beckoning me to come on over, and all the while i was saying "no, no, i'm not ready to join you. i don't want to die. i'm not ready to go" now, this was the strangest experien

go" now, this was the strangest experience because all this time i could see all the doctors and nurses, too, as they worked on my body, but it seemed as if i were a spectator rather than that person- that body-they were working on- was trying so hard to get through to my doctor "i'm not going to die" but no one could hear me. everything- the doctors, the nurses, the delivery room, the ship, the water, and the far shore was just sort of a conglomerate. it was all together, as if one scene were superimposed right on top of the other. finally, the ship almost reached the far shore, but just before it did, it turned around and started back. i did finally get through to my doctor, and i was saying "i'm not going to die" it was at this point, i guess, that i came around, and the doctor explain

the "moving, unreal reflection of eternity" plato discusses in various passages how the soul which has been separated from its body may meet and converse with the departed spirits of others and be guided through the transition from physical life to the next realm by guardian spirits. he mentions how some might expect to be met at the time of their death by a boat which takes them across a body of water to "the other shore" of their after-death existence. in phaedo both the dramatic setting and the thrust of the arguments and words used drive home the point that the body is the prison of the soul and that, correspondingly, death is like an escape or release from that prison. while, as we saw in the first chapter, plato articulates (through socrates) the ancient view of death as a sleeping a

MORALS AND DOGMA

on and augustine. the great bible of god is ever open before mankind. knowledge is convertible into power, and axioms into rules of utility and duty. but knowledge itself is not power. wisdom is power; and her prime minister is justice, which is the perfected law of truth. the purpose, therefore, of education and science is to make a man wise. if knowledge does not make him so, it is wasted, like water poured on the sands. to know the _formulas_ of masonry, is of as little value, by itself, as to know so many words and sentences in some barbarous african or australasian dialect to know even the _meaning_ of the symbols, is but little, unless that adds to our wisdom, and also to our charity, which is to justice like one hemisphere of the brain to the other. do not lose sight, then, of the t

cing everything to the soul-atom; making everything blossom into god; entangling all activities, from the highest to the lowest, in the obscurity of a dizzying mechanism; hanging the flight of an insect upon the movement of the earth; subordinating, perhaps, if only by the identity of the law, the eccentric evolutions of the comet in the firmament, to the whirlings of the infusoria in the drop of water. a mechanism made of mind, the first motor of which is the gnat, and its last wheel the zodiac. a peasant-boy, guiding bl cher by the right one of two roads, the other being impassable for artillery, enables him to reach waterloo in time to save wellington from a defeat that would have been a rout; and so enables the kings to imprison napoleon on a barren rock in mid-ocean. an unfaithful smi

t reform. time must bring with him the restorer and rebuilder. speech, also, is grossly abused in republics; and if the use of speech be glorious, its abuse is the most villainous of vices. rhetoric, plato says, is the art of ruling the minds of men. but in democracies it is too common to _hide_ thought in words, to _overlay_ it, to babble nonsense. the gleams and glitter of intellectual soap-and-water bubbles are mistaken for the rainbow-glories of genius. the worthless pyrites is continually mistaken for gold. even intellect condescends to intellectual jugglery, balancing thoughts as a juggler balances pipes on his chin. in all congresses we have the inexhaustible flow of babble, and faction's clamorous knavery in discussion, until the divine power of speech, that privilege of man and gr

d died. moss grew on the capitals of the great columns of his temples, and he shone on the moss. grain by grain the dust of his temples crumbled and fell, and was borne off on the wind, and still he shone on crumbling column and architrave. the roof fell crashing on the pavement, and he shone in on the holy of holies with unchanging rays. it was not strange that men worshipped the sun. there is a water-plant, on whose broad leaves the drops of water roll about without uniting, like drops of mercury. so arguments on points of faith, in politics or religion, roll over the surface of the mind. an argument that convinces one mind has no effect on another. few intellects, or souls that are the negations of intellect have any logical power or capacity. there is a singular obliquity in the human

e any logical power or capacity. there is a singular obliquity in the human mind that makes the false logic more effective than the true with nine-tenths of those who are regarded as men of intellect. even among the judges, not one in ten can argue logically. each mind sees the truth, distorted through its own medium. truth, to most men, is like matter in the spheroidal state. like a drop of cold water on the surface of a red-hot metal plate, it dances, trembles, and spins, and never comes into contact with it; and the mind may be plunged into truth, as the hand moistened with sulphurous acid may into melted metal, and be not even warmed by the immersion* the word _khairum_ or _khurum_ is a compound one. gesenius renders _khurum_ by the word _noble_ or _free-born: khur_ meaning _white, nob

MOTTA MARCELO THE COMMENTARIES OF AL

e was chosen to symbolize the mother-goddess. he is the wandering knight of fairy tales who marries the kings daughter. this legend is derived from certain customs among exogamic tribes, for which see the golden bough. thus, once europa, semele and others claimed that zeus--air [inserted footnote* zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, adad, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the

rasax, and the dental sibilant gods of the great mysteries, with the south and hadit, adad, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, qannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon earth, was originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuit and hadit, these being themselves conceived as complementary, as two equivalent to naught "di

ver, is better said here, and has to do with the vampire. at some time during his career, the aspirant will meet a woman who will either insinuate to him, or he will by his own vanity be led to believe, is nuit incarnate. now, the key to the ordeal, and its difficulty, is that all women are, in a sense, incarnations of nuit. but no woman is, or can ever be, nuit in a finite sense. the drop of sea water is of the nature of the ocean, but it is not the ocean. nevertheless, one can certainly study some of the characteristics of the ocean in a drop of sea water. further, as the verse itself states in no uncertain manner, the heavenly isis nuit cannot be regarded as an individual monad! nuit above the abyss does not become one: she is none. the ordeal being a crucial one, it is better that aspi

from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half intellectual half-comprehension of the nature of the truth, that has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has created phantoms, and his malo

xtent by his conscious will at the time of his slipping the leash. this being so, it becomes tremendously important to a man that he should become conscious of his true inmost will, of his essential nature. this is the great work whose attainment constitutes adeptship, provided that the consciousness recognizes that its own dependence on circumstance makes it no more than a troubled image in foul water of the sun which is that silent self. if such a man wants to develop his powers, he must use this tremendous talisman to create in his own image. although this talisman has such miraculous might, it is also intensely sensitive. put in an unsuitable environment, it may produce grotesque or malignant perversions of its father's word. we are all aware that fine children are born of healthy moth

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

union actually does exist. the smiles of heaven produce the flowers of earth, whereas his long-continued frowns exercise so depressing an influence upon his loving partner, that she no longer decks herself in bright and festive robes, but responds with ready sympathy to his melancholy mood. the first-born child of uranus and gaa was oceanus,[2] the ocean stream, that vast expanse of ever-flowing water which encircled the earth. here we meet with another logical though fanciful conclusion, which a very slight knowledge of the workings of nature proves to have been just and true. the ocean is formed from the rains which descend from heaven and the streams which flow from earth. by making oceanus therefore the offspring of uranus and gaa, the ancients, if we take this notion in its literal s

their predecessors. we now come to the men of the iron age. the earth, no longer teeming with fruitfulness, only yielded her increase after much toil and labour. the goddess of justice having abandoned mankind, no influence remained sufficiently powerful to preserve them from every kind of wickedness and sin. this condition grew worse as time went on, until at last zeus in his anger let loose the water-courses from above, and drowned every [24]individual of this evil race, except deucalion and pyrrha. the theory of hesiod,[8] the oldest of all the greek poets, was that the titan prometheus, the son of iapetus, had formed man out of clay, and that athene had breathed a soul into him. full of love for the beings he had called into existence, prometheus determined to elevate their minds and i

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

eter, still grief-worn and dejected, refused her friendly offers, and held herself apart from the social board. at length, however, the maid-servant iambe succeeded, by means [54]of playful jests and merriment, in somewhat dispelling the grief of the sorrowing mother, causing her at times to smile in spite of herself, and even inducing her to partake of a mixture of barley-meal, mint, and page 57 water, which was prepared according to the directions of the goddess herself. time passed on, and the young child throve amazingly under the care of his kind and judicious nurse, who, however, gave him no food, but anointed him daily with ambrosia, and every night laid him secretly in the fire in order to render him immortal and exempt from old age. but, unfortunately, this benevolent design on th

has a variously-accounted-for, yet independent origin. the most poetical version of her birth is that when uranus was wounded by his son cronus, his blood mingled with the foam of the sea, whereupon the bubbling waters at once assumed a rosy tint, and from their depths arose, in all the surpassing glory of her loveliness, aphrodite, goddess of love and beauty! shaking her long, fair tresses, the water-drops rolled down into the beautiful [60]sea-shell in which she stood, and became transformed into pure glistening pearls. wafted by the soft and balmy breezes, she floated on to cythera, and was thence transported to the island of cyprus. lightly she stepped on shore, and under the gentle pressure of her delicate foot the dry and rigid sand became transformed into a verdant meadow, where ev

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ank them for being with you on this day and at this hour. remove the image from your mind. face south. visualize a red triangle in front of you. this is the symbol of fire. thank the spirits of fire for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face west. visualize a silver crescent. this is the symbol of water. thank the spirits of water for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind and face north again. say: these hands, this mind and this body shall be a channel through which power can flow. open your eyes and go about your daily affairs. practice this rite daily. get the wiccan habit. set up those harmon

tual. i feel this is helping me. somehow, i intuit that my progress is artificially slow, like i' somehow standing in my own way. i ve tried many things over the past few years to help. my question is: are you aware of any ways of strengthening a ritual? i replied to his email, explaining that the simplest way of strengthening a ritual is to align with the elemental forces of earth, air, fire and water. i suggested he should continue with the relaxation technique and add the elemental ritual to his magical workings. i ended the email by asking him to keep me informed of his progress. another email arrived from paul a few days later. since you asked, he wrote. last night i performed the elemental rite you sent me for the first time. it was a very positive experience! i put off starting it f

three men for a woman) in your room after supper. after three days of celibacy, you must clean and tidy your room before breakfast. you leave the room undisturbed all day. there must be nothing left hanging, nor must there be anything left crosswise. then, after supper, go there secretly, light a good fire, put a white cloth on the table and set three places, with a chair, a roll, and a glass of water at each. put a chair and a settee beside the bed and, when you retire to bed, recite a conjuration. when the three spirits appear, they will draw lots as to which keeps you company, and the other two will sit at the table beside the fire. the chosen spirit will sit by the bed and talk to you answering questions on any subject you care to ask about, and telling you where to find hidden treasu

visualize a third sphere on a level with your heart. this is the sphere of fire. see it as clearly as you can. speak the third sacred name of power: jehovah eloah ve daas. repeat three times. you will feel a vibration throughout your chest cavity. now you should imagine the shaft of light moves down through your body to your genitals. at which you visualize a fourth sphere. this is the sphere of water. see it as clearly as you can. speak the fourth sacred name of power: shadai el chai. repeat three times. you will experience a pleasant sensation in your pelvic region. complete this part of the ritual by extending the shaft of white light to your feet, where a fifth sphere is visualized. this is the sphere of earth. see it as clearly as you can. speak the fifth sacred name of power: adonai

barry would occasionally pause; these moments are indicated by three periods) in the text. almost instantly he began to describe a small circular object moving through the time-field. the visions continued: it has got a little chute underneath. it s now producing a sort of shovel yet not a shovel but a telescopic-type thing coming out from the bottom of it similar to a u-junction. it appears like water coming out of it in drops, or it could even be coins i m not sure. i m watching it. it s red in color. it s dripping into some pool, something liquid. whatever it s going into, it s a ring of sorts. it is dripping something like candle wax and it sets. possibly melted gold, i don t know. i m trying to make sense of it. now the u-pipe is being drawn back into this little gadget, and there is

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

cite. this street, which was originally part of the censive and justice district of the saint eloi priory and the order of saint eloi, had passed into templar possession following the agreement reached by the two orders in 1175. as for the church, it was a former synagogue that had been converted in 1183, when philip augustus had driven out the jews. it was in this church where the brotherhood of water merchants would meet, followed by the great brotherhood of the bourgeois of paris around 1205. abbe lebeuf indicates that the church was not a dependency of any secular or regular body.10 such a franchise, irreconcilable with feudal law, could have been conferred only by the lord high justice of the templars. the great brotherhood had its own censive district and an enclave in the jacobin ar

rue saint jacques. it is in 158 from the art of building to the art of thinking fact not out of the question that builders formed several brotherhoods at this time. what is certain and this is something that happened quite quickly is that saint blaise was not the only saint to have their worship. carpenters gladly invoked the patronage of saint nicholas and shared his worship with the watermen or water vendors. according to dulaure, this patronage went far back to the distant past, to a time even before christianity, for saint nicholas simply replaced neptune. this opinion appears well-founded simply recall that the roman builders who settled in great britain placed their collegium under the protection of neptune. saint joseph was also ardently worshiped by the carpenters and seems to have

s were sometimes condemned for fomenting leagues, factions, and disorder. at the beginning of the fourteenth century, they became involved in political agitation and formed federations among themselves, which ultimately led to the temporary abolition of the parisian brotherhoods in 1306. in 1307, 162 from the art of building to the art of thinking however, the king reauthorized the brotherhood of water sellers and the other brotherhoods reformed shortly thereafter. following the disturbances and riots of 1380-1382, an ordinance issued on january 27, 1382, suppressed the brotherhoods again, but again, only temporarily. through the fifteenth and sixteenth centuries, the brotherhoods seemed to have become merely pretexts for holding feasts funded by monies taken in to assist the poor* in 1524

ONYX TABLET OF SET

n hard thing to ask. i also know the value of the word of the abuser--the drug can speak through their lips. 6. if you want to, stay in touch with them during the hell they're about to undergo. this will try your soul as well, because it isn't quick, easy or linear. if you can't do this, do not feel bad. it is very rough. 7. there's a lot of anger and denial in drug abuse (as in "there's a lot of water in the pacific ocean. if people come to you to talk about things, they may be shocked at these recommendations, but their will-to-xeper will help them accept this. if you have to go to them, things may be a lot worse. if there's trouble that the drug abuser makes, don't hesitate to remove them from the temple. hope that the shock may awaken them. 8. keep these matters as private as you can

best thing in the world" the temple is a willed extension of the prince of darkness's work into this world. as such it decays every instant as the forces of naturalization work against it. only by your hard work, does it return to its purity. look at this way, on the night of its refounding, its membership was 100% v, who had just received the book of coming forth by night. until we hit that high water mark, we've all got a lot of work to do. feel free to point this out to any i who wonders why you are so tough on him "i can't apologize to a i" wrong. the ability to admit error is the first step in initiation. our follow through we don't just recognize them and let them go. we give them four messages in a followup letter. 1. the first job is an adept is to have a good time. now that they a

PATH OF INITIATION

, from human to what is beyond human; this is the earth or land experience. 2. the 'year and a day' period (or a set period of a fixed time) of internal growth, or the "spiritual hermitage, or the trial-time; also, at times, instruction by otherworldly beings or their representatives; this is the station of the circling airs, that communicate knowledge. 3. the descent into the cavern of the black water and the two torches, or the initiatory chamber below (the chamber or cavern of enody or zerinthia) to the source, or to the presence of the initiatrix in the innerworld/underworld, the pale woman under the hill, queen in the meadows of elfhame, who brings about (a normally traumatic) ego death in the candidate, and bestows the innerworld birth, purification, and regeneration (which at this s

r the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by the draw of fate and nature away from the origin tree falls into the underworld, where after a time, and when outer forces reach it (light, and water from above) it sprouts and grows into a new being- the fertilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces are part of a whole reality, of which the seed may ignorantly think of itself as "apart" from- but the truth is found in holism. did the acorn go the ground, or did the ground go to the acorn? both occurred. there is only o

tilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces are part of a whole reality, of which the seed may ignorantly think of itself as "apart" from- but the truth is found in holism. did the acorn go the ground, or did the ground go to the acorn? both occurred. there is only one reality, one system, one chain of fate. did the sunlight and water reach the acorn, or did it reach them? both occurred. do not let false divisions impede your ability to see the truth of holism. one might wisely then ask "did the whole chain begin when an initiate decided to make the original petition to the forces beyond him or herself, or did that decision and petition come from another place make the initiate? when you can answer that question, then you

PHILIP NEIL MYTHS LEGENDS EXPLAINED

kurent. the creator one thing that all mythologies agree on is that the world was created by the deliberate act of a divine being, and that men and women were created especially to live in it. in the mandan creation myth, first creator and lone man send a mudhen down to fetch sand from the bottom of the primeval flood, in order to make the land. the ainu of japan tell how the creator kamui sent a water wagtail down from heaven to accomplish the same task (see p. 120. according to the yoruba people in west africa, the world was made when obatala, the son of the great sky god olorun, threw earth from a snail shell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original

ied in battle would feast in the goldenroofed hall of valhalla among the gods, before fighting for odin, the lord of hosts, in the final battle of ragnarok. the roman poet virgil tells us how the hero aeneas found his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial as air. when he then saw souls flocking to drink the water of oblivion to forget their former lives, and be born again, he asked anchises what was happening. anchises explained that in the beginning the world was pure spirit, but we become bound to life by love and fear. only a few are able to rest quiet in the afterlife, waiting for the circle of time to be completed, when they will become pure spirit once more. most people hunger for the world aga

s nails. the creation 12 the creation in the beginning, egyptian myth tells us, there was nothing but the dark endless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu and tefnut had two children: geb, the earth, and nut, the sky. nut lay on top of geb and the sky mated with the earth. but shu was jealous

ng recumbent beneath his sister-spouse the sky. the egyptians were unusual in comparison with other cultures, because they thought of the earth as male. symbols of life and stability this figure is ha, the god of the western desert, who protected egypt from enemies in the west, especially the libyans. raising his arms in blessing, he carries the ankh, symbol of the life-giving elements of air and water, from which hangs a sacred djed pillar, signifying stability. ankh djed pillar the egyptian gods a ll the gods of ancient egypt are, like the hindu gods, aspects of the great divine essence, named in one account of the creation as nebertcher, lord to the uttermost limit. re, the sun god, represents the creative consciousness of this all-powerful god, and the rest of the gods, brought into be

th the astronomical calendar, so that it might officially be summer in the wintertime, or vice versa. the two calendars came back into line every 1,460 years, a mystical cycle for the egyptian priesthood. waters of fruitfulness the goddess nephthys, sister of isis, pours the waters of fruitfulness over the earth, where men hoe the land. the mummified body of osiris (see p. 16) is reborn where the water makes contact with the earth. eye of the sun god the sun was said to be the eye of re, which he sent to seek shu and tefnut. when it returned, another eye had taken its place. the first eye wept, and its tears became the first human beings. so re placed it on his brow as the uraeus, or cobra, to rule the world and spit fire at his enemies. wedjat eye the left eye of the sky god horus (see p

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ve magick within their own life to a certain end. dark witchcraft, or sabbatic magick, is a balance of light and dark energies. witchcraft is a tool of the luciferian spirit, and the god forms of sabbatic magick are very much akin to the self exploring individual seeking godhead through ascending. sorcery is an extension of witchcraft as they are based upon the powers of the earth associated with water, air and fire. these together lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, for

PROMETHEUS

petos, surpassing all in cunning, you are glad that you have outwitted me and stolen fire- a great plague to you yourself and to men that shall be. but i will give men as the price for fire an evil thing in which they may all be glad of heart while they embrace their own destruction' so said the father of men and gods, and laughed aloud. and he bade famous hephaistos make haste and mix earth with water and to put in it the voice and strength of human kind, and fashion a sweet, lovely maiden-shape, like to the immortal goddesses in face [pandora. but when he had finished the sheer, hopeless snare [pandora, the first woman, created by the gods, the father sent [hermes. to take it to epimetheus as a gift. and epimetheus did not think on what prometheus had said to him, bidding him never take

s, and menoitios (whom zeus struck with a thunderbolt in the titane battle and confined to tartaros, were all sons of iapetos and asia -apollodorus 1.8 -9 "when it came time for the birth, prometheus (or hephaistos, according to some) by the river tiron struck the head of zeus with and ax, and from his crown athene sprang up, clad in her armor -apollodorus 1.20 "prometheus, after forming men from water and earth, gave them fire, which he had hidden in a stalk of giant fennel to escape the notice of zeus. when zeus found out, he ordered hephaistos to rivet the body of prometheus to mount kaukasos, a skythian mountain, where he was kept fastened and bound for many years. each day an eagle would fly to him and munch on the lobes of his liver, which would then grow back at night. that was the

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ce of the sun on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too intense or not intense enough, everything would die. were the sun too close, we would all burn up and were it too far, we would all freeze. the weather on the planet is a direct result of the influences of the sun. the clouds are caused by the evaporation of ocean water and the winds are whipped up through the collision of warm and cold atmospheric fronts. the weather, in turn, determines how our crops will grow, whether the year will be bountiful, or whether it will be a year of food shortages, g-d forbid. even the supply of meat and poultry will be determined by the weather, for the cattle and the poultry must eat the grasses and grains. furthermore, the

ween the essential singularity of the ohr ein sof and the essential singularity of the human soul, is as follows; since the human soul is limited, therefore its heyulies are limited, whereas, since g-d is infinite, the heyulies of the ohr ein sof are unlimited. for example, the heyulie of a flint is limited to bringing out fire. no matter how many times one hits the flint, it will never bring out water. likewise, the human soul possesses limited heyulies. it is limited to human abilities. a man does not have the heyulie to fly like a bird. neither does a bird have the heyuli to speak like a man. in contrast, the heyulie of the infinite light, is not limited in any way whatsoever. g-d is kol yachol (he has infinite abilities. echad-one the second level in the infinite light is called echad

begins high in the mountains and flows down until it reaches sea level. 3) the depth of a concept is similar to the depth of a river. it is its underlying current. the depth of a concept is its underlying point. now, according to the depth of the concept, will be its length and breadth. this too, is similar to a river. the depth and strength of the undercurrent will determine the amount of excess water that spreads from the depth to create a length and breadth. however, in the depth itself, there is no length and breadth. if there is a deep subject such as medicine, then automatically there will be a great width and length to its understanding. a short subject, such as how to play tic tac toe, is not very deep at all. therefore, there is only one simple way to explain it. it has a narrow w

f comprehension, called binah. now, the depth of a river reaches all the way to its source, in the spring. likewise, the depth of a comprehended concept flows from, and reaches back, to its source in the spring of chochmah. chochmah is the insight and intuition which flashes into the comprehending mind of binah, seemingly materializing from nothing to something. this corresponds to the trickle of water that flows out of the inner depth of the spring. as this water becomes revealed from its original concealment beneath the earth, it becomes the source of the river. now, just as there is a length, width and depth in the comprehension of binah, likewise, there is a length, width and depth in the spring of chochmah. its depth is the source of the insight itself, before it spreads forth to brea

pparent from the following famous story of archimedes. the king commissioned archimedes to weigh the royal throne in order to determine whether its builders had pilfered gold while constructing it. archimedes, who was the greatest mathematician of his time, analyzed the problem over and over again without success. one day, he was about to bathe. as he sat in the tub he noticed the displacement of water and suddenly the solution flashed into his mind. it all came together for him in a sudden intuitive flash. he jumped out of the tub and ran down the streets of athens, stark naked, yelling eureka! eureka! i found it! i found it! this was a flash of chochmah. people had been taking baths for thousands of years. why didn't this principle occur to them? it is for the simple reason that they did

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

hat the length, width, and height of a concept are all dependent on its depth. now, the above illustration is not a perfect analogy, for we must understand a further point in regard to the comparison between a river, and the comprehension of a concept. this is the source of the concept. this source determines its strength and depth. the spring is the source of the river. from the spring, drops of water trickle forth to form the river. the true depth of the river is this trickle of water which flows from the spring. the pressure and constancy of the water flowing from the spring will determine the strength of the river, thus affecting its length and breadth. likewise, the actual depth of a concept is its original source. but what is this source? to understand this we must understand the int

ted by the well known story of archimedes. as mentioned in part one, the king commissioned archimedes to weigh the royal throne in order to determine whether the builders had pilfered gold in its construction. archimedes, who was the greatest mathematician of his time, repeatedly analyzed the problem without success. one day, he was about to bathe. as sat in the tub he noticed the displacement of water and suddenly the solution flashed into his mind. it all came together for him. he jumped out of the tub and ran down the streets of athens, stark naked, yelling eureka! eureka! i found it! i found it! this was a flash of chochmah intuitive insight. people had been taking baths for thousands of years. why didn't this principle occur to them? since they did not do the analysis (hitbonenut, the

inah, in a way of a "somethingness. in chochmah too, there is length, breadth and depth, just as there is in binah. this is to say that even though a spring may be concealed beneath the ground, it, nonetheless, has dimensions. the depth of the spring is the aquifer, which is its subterranean source in the depths of the earth. from this depth there spread forth a length and breadth, until drops of water trickle forth into revelation as the beginning of the river. this being the case, the terms ein (nothingnesss) and yesh (somethingness) are relative. binah is only called "something" relative to its depth, which is the "nothingness" of chochmah. however, chochmah is likewise called a yesh (something) relative to its depth, as stated "chochmah is found from "nothingness. be understanding with

many different matters which are separate from the essential comprehension, in and of itself. such a person is called an ish tvunah (a man of tvunah understanding, as in the verse "a man of tvunah draws out the deep waters. this means that he can bring out the deep waters, which represent the depth of binah, into state of revelation, in many different ways. this is similar to a shepherd who draws water from the depth of the well, and brings it to the level of the sheep, to quench their thirst. a man of tvunah is able bring out a very deep and lofty concept (the omek hamoosag, which is beyond the level of the vast majority of people, from its state of concealment into open revelation. he brings it within their grasp, so that it appears to them as if it was never deep at all. this is similar

it to the level of the sheep, to quench their thirst. a man of tvunah is able bring out a very deep and lofty concept (the omek hamoosag, which is beyond the level of the vast majority of people, from its state of concealment into open revelation. he brings it within their grasp, so that it appears to them as if it was never deep at all. this is similar to a shepherd who brings forth life giving water from the very depths of the well to his flock. this is to say that he has the ability to bring the very depths of even the deepest and loftiest concepts within the grasp of all people. however, one who is not an ish tvunah, though he may grasp the concept himself, will not be able to bring it down to the grasp of others. moreover, he, himself, will only understand it as it applies to this su

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

skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be exposed to the elements and thus unprotected would not endure. similarly, without the a priori self-consciousness descended from the mentality of tohu, there would be little, if anything, accomplished by the descent of the soul into the body or the creation of this world. thus it is written, glet the water swarm with living creatures, h5 and similarly the creation of all other aspects of life, until finally, on the sixth day, man was created.the food [inside the shell. the creation of the physical and biological systems of the earth serve as the backdrop to the creation of man, the purpose of it all and through whom all these other elements find meaning. it is for this reason that separating t

to the 63- name and one corresponds to the 52-name [latent within it. it is known that the vessels that shattered descended to the level of the world of beriah. this is indicated by the phrase gand darkness was upon the face of the abyss. h the last letters of these words spell the word for gvessels. h there, at the beginning of beriah, is the gface of the deep, h for from this point downward is water. the phrase gand the spirit of g-d was hovering over the water h refers to the light that the vessels could not contain, and thus only ghovered h over [the level referred to by] gthe water. h none of the light descended into the vessels, other than 288 sparks. this is indicated by the word for ghovered h [merachefet, which can be read g288 [sparks] died [i.e, descended. h 288 is the sum of 7

ermore, he confounded their language, so they could no longer speak the holy language, and even if they would try to adjure the angels in other languages, this would be totally ineffective. he therefore made them forget hebrew, and thus they no longer knew how to do anything [like this .translated from sefer halikutim and likutei torah 13 jeremiah 51:44. 39 parashat noach [third installment] gthe water prevailed fifteen cubits above, and the mountains were covered. h1 thus, during the flood, the highest mountaintop was submerged 15 cubits. let us understand why [the mountaintops were submerged] fifteen cubits, no more and no less. furthermore, once [the torah] says that[ gthe water prevailed fifteen cubits] above, h why must it say that gthe mountains were covered h? this is implied in the

ins were covered. h1 thus, during the flood, the highest mountaintop was submerged 15 cubits. let us understand why [the mountaintops were submerged] fifteen cubits, no more and no less. furthermore, once [the torah] says that[ gthe water prevailed fifteen cubits] above, h why must it say that gthe mountains were covered h? this is implied in the word gabove h! it is enough to say simply that the water prevailed fifteen cubits above the mountains. what is gained by saying that they were covered? the answer: the sin of the generation of the flood was wasteful emission of seed. it is known that this act causes above [the same thing, namely] that the drop [of divine beneficence] issues from the male [i.e, z feir anpin] without being posited in the female [i.e, nukva. rather, it is captured by

l the divine beneficence of the preceding sefirot flows into it and through it to malchut. in the verse quoted, yesod is described as positing its seed on the earth, i.e, on the surface of the earth, rather than in the earth. 1 genesis 7:20. 2 ibid. 6:12. 3 ibid. 38:9. 4 1 chronicles 29:11. the arizal on parashat noach (2) 40 in this way [nukva] was gdestroyed, h for it could not elevate feminine water at all. therefore [g-d] brought the flood upon them. since the flow from yesod was directed toward the forces of selfishness and evil, rather toward nukva, nukva could not elicit the flow of divine beneficence toward it. gelevating feminine water h is the allegorical term for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

h if he has neglected to master the basic principles of the qabalah, particularly the dynamics involved in tetragrammaton, the four-lettered nameand how, by the descent of the divine fire, it becomes converted into the pentagrammaton. with a display of great erudition, even the letter shin representing the divine fire becomes classified according to the three mother letters (aleph, mem, shin-air, water, and fire, each serving as the basis of a distinct type of ritual. this document is one of the intrinsic signs of the genius of the g. d. i have been impressed by its magnificence as well as practicality for nearly forty years, when i first discovered it in equinox 3. time has not diminished the lustre, nor familiarity its mark of uniqueness. z-1 is an important paper descriptive of the neop

renewed by fire" another example of about the same period elaborated the four letters to "igne nitrum raris invenitum" translated as "shining (or glittering) is rarely found in fire" the jesuits in their day interpreted it as "justum necare regis impiusu-'lt is just to kill an impious king" j.s.m. ward in his book freemasonry and the ancient gods gives yet another example: the golden dawn i. yam= water n. nour =fie r. ruach= air i. yebeshas= earth thus the four letters may be used as hebrew initials of the four ancient elements. in the nineteenth century when the hermetic order of the golden dawn came to be formed, these letters were picked up and integrated into the complex structure of the order symbolism. to understand the interpretation used by the order, we need only the most superfic

entre of human consciousness, all the other principles which comprise what we call man being rather like so many layers of an dnion around a central core. from this meta hvsicalandu niversal centre dualitvissues. two distinct principles of activity, the oninked chokmah, wisdom, and thgother ina ah, understanding. here we have the roots of polarity, male and female, positive and negative, fire and water, mind and matter, and these two ideas are the noumena of all the various opposites in life of which we have cognisance. these three emanations are unique in a special way, and they especially symbolise that "light which shineth in darkness" the light of the spiritual self. as light shines into darkness, illuminating it without suffering a diminution of its own existence, so the workings of t

nteresting to quote as indicating further the nature and qualities of the supemals "a most pure sweet virgin, for nothing as yet hath been generated out of her. she yields to nothing but love, for her end is generation, and that was never yet performed by violence. he that knows how to wanton and toy with her, the same shall receive all her treasures. first, she sheds at her nipples a thick heavy water, but white as any snow; the philosophers call it virgin's milk. secondly, she gives him blood from her very heart; it is a quick, heavenly fire; some improperly call it their sulphur. thirdly and lastly, she presents him with a secret crystal, of more worth and lustre than the white rock and all her rosials. this is she, and these are her favours" from this first triad, a second triad of ema

e first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the element of fire, and so far as concerns the classification of man's principles, it represents his emotional life. its opposite pole on the tree of life, is hod, which means splendour, which receives the attribution of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as we

REGARDIE TALISMANS

are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions; and answers regarding the future. thou canst also operate under this planet for thefts; writings; deceit; and merchandise. the days and hours of the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love, and the acquisition of merchandise by water. for example, should i crave honours and prestige, then jupiter would be the planet ruling such matters, and the talisman would need to be constructed around the use of whatever symbols of jupiter i could gather. or, if i needed strength and aggressiveness in order to apply for a new, higher-paid position, or courage to beat a political opponent, then mars would be the talismanic planet, and

ed in a certain order. the so-called twelve single letters, referred to the twelve signs of the zodiac, were placed in the outermost circle of rose petals. within this ring were the seven double letters attributed to the seven planets. inside this second ring, was a third subdivision of large petals where were found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn (llewellyn publications, st. paul, 1969, though the rose itself, which is only

mans and all ceremonial magic become effective not only because of the employment of the trained will and imagination, but primarily by virtue of the affective arousal of which he is capable. enthusiasm or a divine frenzy is the primary productive factor. moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire and ether, the quintessence. and going further, i believe we can find the golden dawn attributions to these five elements a broad base of meaning into which most projects may be classified. their divinatory meanings as given in the section on tarot provide us with the major materials we need. for example, the following may be used as our foundation: earth: business, money, employment

n find the golden dawn attributions to these five elements a broad base of meaning into which most projects may be classified. their divinatory meanings as given in the section on tarot provide us with the major materials we need. for example, the following may be used as our foundation: earth: business, money, employment, practical affairs, etc. air: health, sickness, disputations, trouble, etc. water: pleasure, marriage, fertility, happiness, parties, etc. fire: power, dominion, authority, prestige, etc. ether: all matters spiritual, howsoever they are interpreted. the symbols for these five elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final)

power, dominion, authority, prestige, etc. ether: all matters spiritual, howsoever they are interpreted. the symbols for these five elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final) of tetragrammaton. air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa, a black egg. shin of pentagrammaton. this immediately provides an artistic schema for the creation of talismans. a fire talisman could be constructed out of bright red-coloured papers, similar to the japanese origama, in the form of an upright triangle. appropriate inscr

RELIGIOUS TENANTS OF THE YEZIDI

all majesty, and beneficence and charity are from my grace. and i am he that entereth the heart in my zeal; and i shine through the power of my awfulness and majesty. and i am he to whom the lion of the desert came, i rebuked him and be became like stone. and i am he to whom the serpent came, fr. 1 and by my will i made him like dust. and i am he that shook the rock and made it tremble, and sweet water flowed therefrom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he t

frequently enters into the construction of mohammedan names. fire and light, as being elements cognate with that of the sun, are received by the yezeedees as symbols of the good deity. they never spit into a fire, and will frequently pass their hands through the flames, and make as though they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni, and others, they leave a lamp burning nightly in some adjacent niche or cave, in token of their adoration. on this account bathing is l

l protuberance intended perhaps to represent a wattle. this is fixed on the top of a candlestick, round which are two lamps, placed one above the other, and each containing seven burners, the upper being somewhat larger than the under. the whole is of brass, and so constructed, that it may be taken to pieces and put together with the greatest case. close by the stand was a copper jug, filled with water, which we understood was dealt out to be drunk as a charm by the sick and afflicted. a fak r was in the room relating all the benefits that had been conferred on christians and mohammedans, as well as on yezeedees, by the contributions to the senjak, and calling upon all present to give liberally to the same object. the following is a sketch of the famous symbol which i committed to paper on

p. 131 the peers and kaww ls are empowered to exercise the same functions, for which they receive a fee. sheikh n sir is also occasionally solicited to preside over the funeral rites, which are more generally conducted by the kaww ls and sheikhs. these are extremely simple, but in one respect peculiar: when a yezeedee is about to die, a kaww l is called in, who pours into his mouth a quantity of water; if he happens to die before this ceremony can he performed it is reserved till the body is brought to the grave. fr. 1 whilst the corpse is laid out in the house, the kaww ls chant one or two hymns to the sound of their sacred instruments, and then precede the funeral procession to the grave, burning incense as they go. morning and evening for several successive days the male and female rel

and evening for several successive days the male and female relatives of the deceased repair to the grave in distinct parties, the women to weep and mourn, and the men to burn incense, and watch a short time in silence round the spot. it strikes me that these rites go to support the hypothesis already advanced, and that as a symbol of yezd or sheikh adi, the life-giving principle, the infusion of water is intended to typify, or is supposed to convey, vitality after death. some would fain deny it for fear of reproach, but i think there can be no doubt that the yezeedees hold the doctrine of the metempsychosis. the next in dignity are the peers, or elders, who are few in number compared with the other minor orders of the priesthood. in a subordinate degree they are supposed to possess the po

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ancient was heard, saying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inheritanceof man on earth."i disclose the pass-word, hope.the aspirant is instructed to place his hand as before, and is thus conducted toward the north andaround toward the south in front of the 3rd ancient, who sprinkles him with pure water.3rd ancient:and the voice of the 3rd ancient was heard, saying "let us approach the house of sanctificationwith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the

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

m speaking further at present, but proceed in your continued search.conductor of n.:venerable 2nd ancient, will you give to us the password of this cardinal point?2nd ancient:let him that bath wisdom find it: yet i give you a password 'ignigene (burn by fire).music as the zelator is conducted to the west point off the compass, where presides the 3rd ancient,guarding a glass vessel containing pure water.3rd ancient:zelator, at the south gate, the venerable 2nd ancient informed you of the innate fire of all things: iimpress upon you that water is an active element, it is the menstruum of the world: without it manwould cease to exist, the blood to flow in his veins, or sap to move in vegetation. water forms thelargest portion of the blood, without it there could be no corruption, fermentation

it is the menstruum of the world: without it manwould cease to exist, the blood to flow in his veins, or sap to move in vegetation. water forms thelargest portion of the blood, without it there could be no corruption, fermentation or dissolution. inits ordinary state, it is a combination of all the other elements, containing fire, air and earth,sufficing for vegetation alone. seek for the living water of eternal life, drink of it purely, that thineiniquity may be taken away, and thy sins be purged. having revealed to you a glimpse of the tree ofknowledge, proceed in search of more.conductor of n.:venerable 3rd ancient, will you give to us the password of this cardinal gate?3rd ancient:this thou shouldst discover; but i give to you 'aquaticus (living of or by water).music as the zelator is

earch of more.conductor of n.:venerable 3rd ancient, will you give to us the password of this cardinal gate?3rd ancient:this thou shouldst discover; but i give to you 'aquaticus (living of or by water).music as the zelator is conducted to the north point of the compass, where presides the 4th ancientguarding a chalice containing earth.4th ancient:zelator, you have been informed that without fire, water, no thing can exist, they are active. theelement which i guard is passive or fixed. earth consists of a simple, dry and. cold substance, and isan ingredient in the composition of all natural bodies, wherein the other principles reside. man wasrituals of the societas rosicrucianis in angliahymn to chymia19 formed of the dust of the earth, and again to dust will he return, being compounded of

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

omes king of the brutes only by subduing or taming them: otherwise he will be their victim or slave. brutes are the type of our passions; they are the instinctive forces of nature. the world is a field of battle, where liberty struggles with inertia by the opposition of active force. physical laws are millstones; if you cannot be the miller you must be the grain. you are called to be king of air, water, earth and fire; but to reign over these four living creatures of symbolism, it is necessary to conquer and enchain them. he who aspires to be a sage and to know the great enigma of nature must be the heir and despoiler of the sphinx: his the human head, in order to possess speech; his the eagle's wings, in order to scale the heights; his the bull's flanks, in order to furrow the depths; his

reat arcanum, and of the means of recovering this tremendous power' here let us add a few words on the four magical elements and elementary spirits. the magical elements are: in alchemy, salt, sulphur, mercury and azoth; in kabalah, the macroprosopus, the microprosopus and the two mothers; in hieroglyphics, the man, eagle, lion and bull; in old physics, according to vulgar names and notions, air, water, earth and fire. but in magical science we know that water is not ordinary water, fire is not simply fire, etc. these expressions conceal a more recondite meaning. modern science has decomposed the four elements of the ancients and reduced them to a number of so-called simple bodies. that which is simple, however, is the primitive substance properly so-called; there is thus only one material

four elements of the ancients and reduced them to a number of so-called simple bodies. that which is simple, however, is the primitive substance properly so-called; there is thus only one material element, which manifests always by the tetrad in its forms. we shall therefore preserve the wise distinction of elementary appearances admitted by the ancients, and shall recognize air, fire, earth and water as the four positive and visible elements of magic. the subtle and the gross, the swift and slow solvent, or the instruments of heat and cold, constitute, in occult physics, the two positive and negative principles of the tetrad, and should be thus tabulated: thus, air and earth represent the male principle; fire and water are referable to the female principle, since the philosophical cross

from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sign. equipped therewith, and suitably disposed, you may behold the infinite through the medium of that faculty which is like the soul's eye, and you will be ministered unto by legions of angels and hosts of fiends. but here, in the first place, let us establish certain principles. there is no invisible world; there are, however, many degrees of perf

ivine triad. fatality is the inevitable sequence of effects and causes in a determined order. will is the directing faculty of intelligent forces for the conciliation of the liberty of persons with the necessity of things. power is the wise application of will which enlists fatality itself in the accomplishment of the desires of the sage. when moses smote the rock, he did not create the spring of water; he revealed it to the people, because occult science had made it known to himself by means of the divining 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 hostilit

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

se enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in regulating the hours of sleep. this preparation has been imposed and represented in all forms of worship by a period of penitence and trials preceding the symbolical feasts of life-renewal. as already stated, the most scrupulous external cleanliness must be observed: the poorest person can find spring water. all clothes, furniture and vessels made use of must be also washed carefully, whether by ourselves or others. all dirt is evidence of negligence, and negligence is deadly in magic. the atmosphere must be purified at rising and retiring with a perfume composed of the juice of laurels, salt, camphor, white resin and sulphur, repeating at the same time the four sacred words, while turning succ

operator is astounded by attaining the very opposite of his proposed results, because he does not know how to cross or alternate his action. he seeks to bewitch his enemy but himself becomes ill and miserable; he desires to make him-self loved, and is consumed for women who deride him; he endeavours to produce gold, and he exhausts all his resources; his torture is that of tantalus: ever does the water flow back when he stoops down to drink. the ancients in their symbols and magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they constructed two altars and immolated two victims, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand

the smoke which it produces being observed as an augury. nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire which he has consecrated is subject to his will, the forces of nature seem to hear and answer him: he reads in all forms the modifications and complements of his thought. he perceives the water agitated and, as it were, bubbling of itself, the fire blazing up or going out suddenly, the leaves of garlands rustling, the magical rod moving spontaneously and strange, unknown voices passing through the air. it was in such evocations that julian beheld the beloved phantoms of his dethroned gods, and was appalled at their decrepitude and pallor. i am aware that christianity has for ever s

ot, the antique allegories of which were remarked and appreciated for the first time in the modern world by the learned archaeologist, court de gebelin. the double triangle of solomon is explained by st. john in a remarkable manner. he says, gthere are three which give record in heaven. the father, the word and the holy spirit h; and gthere are three which give testimony on earth. the spirit, the water and the blood. h thus, st. john agrees with the masters of hermetic philosophy, who attribute to their sulphur the name of ether, to their mercury that of philosophical water, and to their salt the qualification of the dragon's blood or menstruum of the earth. blood or salt corresponds by opposition with the father, azotic or mercurial water with the word or logos, and the ether with the hol

must first have undergone the four ordeals of ancient initiations; and seeing that such initiations exist no longer, we must have substituted analogous experiences, such as exposing ourselves boldly in a fire, crossing an abyss by means of the trunk of a tree or a plank, scaling a perpendicular mountain during a storm, swimming through a dangerous whirlpool or cataract. a man who is timid in the water will never reign over the undines; one who is afraid of fire will never command salamanders; so long as we are liable to giddiness we must leave the sylphs in peace and forbear from irritating gnomes; for inferior spirits will only obey a power which has overcome them in their own element. when this incontestable faculty has been acquired by exercise and daring, the word of our will must be

ROBERT KIRK WALKER BETWEEN WORLDS

cret paths, as some skillful women do [convey] the pith of milk from their neighbour's cows into their own cheese-hold, through a hairtedder, at a great distance by art magic, or by drawing [from] a spigot fastened in a post, which will bring milk [from] as far off as a bull will be heard to roar. the cheese made of the secret commonwealth 25 the remaining milk of a cow thus strained will swim in water like cork. the method [which] they take to recover their milk is a bitter chiding of the suspected enchanters, charging by a counter-charm to give them back their own, in god['s, or [in] their master's name- but a little of the mother's dung stroked on the calve's mouth before it [starts to] suck does prevent this theft. 4. their houses (that is, the faeries) are called large and fair, and

mine correspond so nearly [that is, closely. the maid my lord mentions who saw her image [standing] still before the secret commonwealth 46 her suiteth [that is, corresponds] with the co-walker named in my [earlier] account [see page 23. which [co-walker, some [people] at first thought might conjecture to be by the refraction of a cloud or mist as in the parallax, the whole air and every drop of water being a mirror to return the species [that is, images] of things, were our visive faculties [that is, our sight] sharp enough to apprehend them, or a natural reflection for the same reasons that an echo can be redoubled by air. yet it were more feasible to impute this second sight to a quality infused into the eye by an unction; for witches have a sleeping ointment that when applied troubles

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

out http//www.dreampower.com/kirk_wbw/pg_60.htm (9 of 11 [10/9/2001 12:35:20 am] robert kirk- walker between worlds(pages 60-69) the secret commonwealth 69 of a person's eye at many mile distance, only the [charmer] must first, spaniel-like, see and smell at something worn by the patient. the words which the charmer utters i have not attained, but his manner is [as follows: to fill his mouth with water, laying his hands on it when he has muttered the spell to himself he pours the water out of his mouth into a very clean vessel, and lets [you] see that very mote in it which molested the person's sight that he was informed of, and who will be found free of it from the time of this action. whether [or not] there be a secret reason that a charm has not so much efficacy when uttered by a woman

9/2001 12:36:03 am] robert kirk- walker between worlds(pages 82-91) we find a detailed psychopompic or initiatory journey through the underworld in the ballad and the romance poem of thomas rhymer, deriving from a thirteenth-century historical poet, who uttered many local prophecies, some of which seem to have come true.17 in thomas's vision, the underworld or elfland contains rivers of blood and water, vast plains, a magical tree of life, and beautiful halls. it is lit not by the sun or moon, but by a supernatural light, or in some versions by the light of the stars shining within the earth (b) perpetual fires or lamps, a subject which kirk returns to later (page 37, and from which he derives the term lychnobious people to describe the fairies (see kirk's own glossary beginning on page 16

RUBY TABLET OF SET

as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic shapes: the pyramid, cube, octahedron, icosahedron, and dodecahedron (further representing fire, earth, air, water, and ether "6" is the first perfect number (its products adding to 6, and like "5" is circular in that its powers always produce numbers ending in itself "7" is the only prime number in the decad which cannot generate another number in the decad "8" symbolizes the cube, and "9" is important as the highest number before the series is repeated. most of plato's comments concerning panpsychism

meaning may also be supplied by the words used during the censing of the chambre. without some meaning, incense is not symbol, but only smell. closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well. during passover seder, a ritual meal of thanksgiving and freedom (celebrating the exodus, jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the jews in bondage. they will eat bitter herbs to remind them of the bitterness of slavery. likewise, there can be kinesthetic symbols as well. we feel different when we hold a sword in ritual as opposed to when we hold a dagger. we feel different when we are standing up than we feel when we are sitting down, and different still when

anent phenomena. a chair can be counted upon to remain a chair, a desk a desk. the sun and the planets behave regularly. relativism carried to its logical conclusion would deny these things. how could the sophists say that "man is the measure of all things" as they walked about on the solid and permanent ground of greece? man cannot decide that the ground will be there one minute and transmute to water the next. plato must have felt that he was arguing a case for the way things actually are, even if he encountered difficulties in justifying that position logically. the sphinx: to be quite precise, a chair does not remain a chair or a desk a desk. both are undergoing continuous molecular breakdown, which is not apparent to humans because they normally experience sensory input at a relativel

as a "mystic" in that he assumed that humans possess a supernatural power beyond reason to recognize perfection/absolute forms. the sphinx: yes. the sophists were the only ones who could claim to be "nonmystics" because they would not admit to revealed accuracy of any sort. plato tried to strike a balance between the sophists and the pythagoreans, but there is just no halfway position that holds water. the pythagoreans would have been amused by plato's laborious argumentative process, holding it to be a waste of time, in that the final answer to a given problem could be known only by revelation/recollection. as for the sophists, they would have faulted plato's arguments by denying the primary assumptions/revelations in them. the chimaera: all of which leaves us where? the sphinx: well, i

ve. when the ashes have been cooled and placed in the envelope and sealed, the rite is concluded. the blue feather goes with the envelope. while allowing a few minutes for the ashes to cool, personal work can be done. the guardian of the gate closes it using his left hand. the black flame is extinguished. the bell is rung. celebrant: gso it is done h footnotes 1. scorpion goddess, associated with water 2. isis as the dark mystery sirius, the origin of mankind representing the esoteric earth 3. earth 4. lion goddess, wisdom in action, fire 5. goddess of all darkness, associated with air pure science transfinitudes in "the kaliyuga pylon study guide" there is a question about aleph-nought. recently an adept asked me to explain this idea and its relevance to setian philosophy. to many sorcere

SABBATIC KABALA OF THE CROOKED PATH

the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account as it is formulated in the saying of the witches: may the blessing, curse and cunning be cell 1 being the aat of the 2nd and 13th letter of the sacred alphabet "all worship is soliliquy. in this house we enter the world of water, the way of manifestation. elemetal spirits as well as les loa prefer the watery way of entering mundane conditions, known as manifestations. this house is very manifestive indeed since it is balancing the forces of mercury and water. there are several clues for the understanding of the empowerments presented in this cell in the azo tic text of which the following carries a lot of essence "m

nderstanding of the empowerments presented in this cell in the azo tic text of which the following carries a lot of essence "mirror the whole nature in your portrait and see the secret beauty. open eye and mind for this. this is the way of netzasch inspiring the "eye" and "mind" for this task. this cell is the place for the fundamental creation of form. the influence of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breath is air and the component needed for transmutation, as seen in the techniques of pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishm

llow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word sigil (p. 128. the sigilic formulae is to found on p. 133-135. this aat is also important in the manner that it presents the first of the many tasks the seeker must perform on the way to adeptship. water and the letter mem is also significant for the hanged man and it is therefore reminiscent of the arcana of the self-slayed one. the compositions of such deeds are found on the pages138 where the importance of the self-enchantment of the devourer and the devoured are emphazised. the combined forces of the 1st and 12th letter in beth and mem, combining the positive and negative or the point an

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 cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. thi

SALMANRUSHDIE THESATANICVERSES

you're going, sucker, enjoy the bloody dip. rekha's curse; and after that, verses in a language he did not understand, all harshnesses and sibilance, in which he thought he made out, but maybe not, the repeated name _al-lat. he clutched at chamcha; they burst through the bottom of the clouds. speed, the sensation of speed, returned, whistling its fearful note. the roof of cloud fled upwards, the water-floor zoomed closer, their eyes opened. a scream, that same scream that had fluttered in his guts when gibreel swam across the sky, burst from chamcha's lips; a shaft of sunlight pierced his open mouth and set it free. but they had fallen through the transformations of the clouds, chamcha and farishta, and there was a fluidity, an indistinctness, at the edges of them, and as the sunlight hit

sang and flapped, the more pronounced the deceleration, until finally the two of them were floating down to the channel like scraps of paper in a breeze. they were the only survivors of the wreck, the only ones who fell from _bostan_ and lived. they were found washed up on a beach. the more voluble of the two, the one in the purple shirt, swore in his wild ramblings that they had walked upon the water, that the waves had borne them gently in to shore; but the other, to whose head a soggy bowler hat clung as if by magic, denied this "god, we were lucky" he said "how lucky can you get" i know the truth, obviously. i watched the whole thing. as to omnipresence and -potence, i'm making no claims at present, but i can manage this much, i hope. chamcha willed it and farishta did what was willed

o, picture, thirty-forty tiffins in a long wooden tray on your head, and when the local train stops you have maybe one minute to push on or off, and then running in the streets, flat out, yaar, with the trucks buses scooters cycles and what-all, one-two, one-two, lunch, lunch, the dabbas must get through, and in the monsoon running down the railway line when the train broke down, or waist-deep in water in some flooded street, and there were gangs, salad baba, truly, organized gangs of dabba-stealers, it's a hungry city, baby, what to tell you, but we could handle them, we were everywhere, knew everything, what thieves could escape our eyes and ears, we never went to any policia, we looked after our own. at night father and son would return exhausted to their shack by the airport runway at

ool bath; while she poured him french champagne she leaned against marbled walls and felt the cool veins of the stone against her back. when he sipped the champagne she teased him, surely gods should not partake of alcohol, and he answered with a line he had once read in an interview with the aga khan, o, you know, this champagne is only for outward show, the moment it touches my lips it turns to water. after that it didn't take long for her to touch his lips and deliquesce into his arms. by the time her children returned from school with the ayah she was immaculately dressed and coiffed, and sat with him in the drawing-room, revealing the secrets of the carpet business, confessing that art silk stood for artificial not artistic, telling him not to be fooled by her brochure in which a rug

ng, bumpy ride home. however, when he saw the black leather billfold lying at his feet, the nausea vanished, and he bent down excitedly and grabbed- opened- and found, to his delight, that it was full of cash- and not merely rupees, but real money, negotiable on black markets and international exchanges- pounds! pounds sterling, from proper london in the fabled country of vilayet across the black water and far away. dazzled by the thick wad of foreign currency, the boy raised his eyes to make sure he had not been observed, and for a moment it seemed to him that a rainbow had arched down to him from the heavens, a rainbow like an angel's breath, like an answered prayer, coming to an end in the very spot on which he stood. his fingers trembled as they reached into the wallet, towards the fab

SATANGEL

try, mensuration and astronomy. turns men into birds. andromalius (goetia, 72nd spirit. earl commanding 36 legions, who appears as a man holding a large serpent. retrieves stolen good, punishes miscreants, finds out all underhand dealings, and locates hidden treasure. aniquiel one of the nine great dukes of hell, specifically named as being the serpent in the garden. ariton (goetia. demon king of water, and the west. ashmedai, asmodaios, asmodeus, asmoday (goetia, 32nd spirit, latin asmodeus, talmudic asmeddai, meaning being of judgement. ex- cherubim, more of a philosopher than a fiend. originally a persian deity, it is supposedly he who killed the seven bridegrooms of sarah and fought rapha-el, before being banished to upper egypt. classically, the patron demon of passion, lechery, luxur

as athtar, venus in the morning, in aramaic she is the morning star, as astroarche she is queen of the stars. avnas, amy (58th spirit, goetia. president commanding 36 legions, who appears as a flame. teaches astrology and the liberal arts, bewrays treasure kept by spirits. gives good familiars. az (hebrew, from aleph-zain, meaning then, therefore. the dark goddess. azael (hebrew. demon prince of water. also, amongst the watchers (see above. azarak) a name employed to designate the horned one of the witches, together with its counterpart zomelak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. azazel (hebrew. demon prince of air. also, amongst the watchers (see above. azi d

d during the classical witches black sabbat. carreau. before the fall, a prince of the order of powers. now his job is to harden men s hearts. his adversary in heaven is vincent ferrer. crocell, crocell, crokel procell (goetia, 49th spirit. before the fall, a prince of the order of powers. presides over forty-eight demonic legions. teaches the liberal arts and geometry, makes a noise like rushing water, finds baths, warms water, may make water boil or freeze instantly. choronzon (enochian. the devil of the abyss, daath, who renders the psyche of those who fail the leap across. he was the subject of the famous evocation performed by crowley and neuberg in the desert, which culminated in a spontaneous homosexual working between the possessed magus and his accomplice. choronzon may also be id

(goetia, 11th spirit. duke commanding 40 legions. appears as a xenopilus. tells fortunes, shows meanings and resolutions of all questions asked, reconciles friends, bestows honour and dignity to anyone. haagenti (goetia, 48th spirit. president commanding 33 legions. appears as a mighty bull with griffin s wings, assumes human form on command. makes men wise, transmutes all metals to gold, changes water into wine. halphas, malthas, malthus, malthous (goetia, 38th spirit. earl commanding 26 legions. appears as a stock dove, speaks hoarsely. builds towers and supplies them with armaments, sends warriors. haurus, haures (goetia, 64rh spirit. who manifests as a leopard, man, or theriomorph, a master of divination. destroys and burns the enemies of the summoner. tells of the creation of the worl

ns the flames of the pit. yama (indo-aryan. the first man to die, the prince of hell, judge of the dead. clothed in red, with a noose to drag out the soul. may appear in tantric tradition as standing on a bull, which is screwing a human woman. zagan (goetia 61st spirit. king and president commanding 33 legions. appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a soldier clothed and armoured in red. procures love, makes women barren. zimimay, ziminair (goetia. demon king of the north. zomelak) a name employed to designate the horned one of the witches, together with its counterpart azarak. it made its way through

SATANIC BIBLE

pose of lesser and greater magic) ii. the three types of satanic ritual iii. the ritual, or "intellectual decompression, chamber iv. the ingredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the balance factor v. the satanic ritual: a. some notes which are to be observed before beginning ritual b. the thirteen steps c. devices used in satanic ritual (water--book of leviathan- the raging sea i. invocation to satan ii. the infernal names iii. invocation employed towards the conjuration of lust iv. invocation employed towards the conjuration of destruction v. invocation employed towards the conjuration of compassion vi. the enochian keys and the enochian language (the nineteen keys will be listed here in chronological order) the first key the sec

carrying war materials, with as much dedication as their brothers of the cloth, from the same seminaries, who are blessing the bullets and bombs and fighting men as chaplains in the armed forces. someone must be wrong, someplace. could it be that satan is the one qualified to act as accuser? certainly they named him that! when a puppy reaches maturity it becomes a dog; when ice melts it is called water; when twelve months have been used up, we get a new calendar with the proper chronological name; when "magic" becomes scientific fact we refer to it as medicine, astronomy, etc. when one name is no longer appropriate for a given thing it is only logical to change it to a new one which better fits the subject. why, then, do we not follow suit in the area of religion? why continue to call a re

shion. for private rituals, if a sword cannot be obtained, a long knife, cane, or similar staff may be used. phallus the phallus is a pagan fertility symbol which represents generation, virility, and aggresion. this is yet another device which has been blasphemously converted to fit the guild-ridden ceremonies of christianity. the phallus is a non-hypocritical version of the aspergillim, or "holy water sprinkler" used in catholicism- quite a metamorphosis of the common penis! the phallus is held in both hands of one of the priest's assistants, and methodically shaken twice towards each cardinal point of the compass, for the benediction of the house. any phallic symbol may be used. if none is obtainable one may be made from plaster, wood, clay, wax, etc. the phallus is necessary only in org

essage or request can be consumed by the candle flame and sent out into the ether. the request is written on parchment or paper, read aloud by the priest, and then burned in the flame of either the black or white candle- whichever is appropriate for the particular request. before the ritual begins curses are placed to the right of the priest, and charms or blessings are placed to the left of him (water) the book of leviathan the raging sea despite all non-verbalists' protests to the contrary, soaring heights of emotional ecstasy or raging pangs of anguish can be attained through verbal communication. if the magical ceremony is to employ all sensory awarenesses, then the proper sounds must be invoked. it is certainly true that "actons speak louder than words, but words become as monuments t

the way, oh minions of the might of thoth! move and appear! present yourselves to us in your benign power, in behalf of one who believes and is stricken with torment. isolate him (her) in the bulwark of your protection, for he (she) is undeserving of anguish and desires it not. let that which bears against him (her) be rendered powerless and devoid of substance. succor him (her) through fire and water, earth and air, to regain what he (she) has lost. strengthen with fire the marrow of our friend and companion, our comrade of the left-hand path. through the power of satan let the earth and its pleasures re-enter his (her) being. allow his (her) vital saltes to flow unhampered, that he (she) may savor the carnal nectars of his (her) future desires. strike dumb his (her) adversary, formed or

SATANIC RITUALS

liae tuae, quaesumus, domine satanas, ut placatus accipias; diesque nostros in felicitate disponas, et in electorum tuorum jubeas grege numerari. shemhamforash! congregation: shemhamforash! celebrant: enlightened brother, we ask a blessing [the subdeacon brings forth the chamber pot and presents it to the nun, who has come forward. the nun lifts her habit and urinates into the font. as she passes water, the deacon addresses the congregation] deacon: she maketh the font resound with the tears of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun comp

th it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the beginning and the end. i will give freely unto him that is athirst of the fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergeant into the fluid. then, holding the aspergeant against his own genitals, the deacon turns to each of the cardinal compass points, shaking the aspergeant twice at each point, and says] deacon (facing south) in the name of satan, we bless thee with this, the symbol of the rod of life (fac

88, when prince vladimir of kiev decided to convert to byzantine orthodoxy. volos suffered the indignity of being turned into a barnyard watchman and simple shepherd, and was assigned the new name of st vlas. volkh, the werewolf king, was the personification of sorcery, and was called upon by pagan russians to defend their land in times of need. the cult of kupala worshipped the magical powers of water. the fern, sacred to the followers of kupala, like the peacock of the yezidis, possessed power over riches, beautiful women and wisdom. the cult of larilo refused to die out even as late as the eighteenth century, when the bishop of voronezh abolished its practices, which included organized festivities and "satanic games" iarilo, the russian equivalent of pan, provided fecundity and was part

therefore could not actually have worshipped the devil! it is difficult to assess this as anything other than the most blatant form of selective inattention! each time an important yezidi ritual was to take place, a brazen figure of a peacock (called a sanjak) was removed from a secret hiding place by a priest and carried to the temple. it was placed on a pedestal around which a running spring of water played into a small pool this served as the shrine and icon towards which homage was directed. the water supposedly came from an underground stream which flows through subterranean caverns in a network opening under each tower of satan. the point of origin of these streams was thought to be the miraculous well of islam known as zamzam. the caverns supposedly terminated at the place of the ma

nce the knights templar, and in countless literary works. now, after the often tragic epic of the yezidis has become history, it is safe to pronounce the dread name. the statement of shaitan and wordless rite of dedication the rite begins one hour after sunset. the congregants enter the chamber and seat themselves on pillows placed on the floor in a semicircle facing the shrine of melek taus. the water runs over the rocks surrounding the sanjak and into a pool at their base. incense burns in braziers at each side of the shrine. the kawwals (musicians) stand against the rear wall of the temple, playing a prelude on flutes, drums, and tambourines (note: as emotional response is essential during certain segments of the rite, europeans and americans may require music of a modified form. there

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

considered by some(6) to be the originator of the black mass and, although considerably different from the modern versions of the black mass, it's sole function was to procure the death of a person. this variation of the early christian mass was performed by a christian priest accompanied by a female server, with whom he had copulated prior to the ritual. the mass took place in a disused church, water from a well in which an unbaptized child had drowned replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly the inclusion of a horned figure who presided over the ceremony and who came to be associated with the hebraic scape-goat came t

SCHEM HA MEPHORESH

visions of 18 each, each division under the presidency of one of the four letters of the name yhvh. they are further classed as belonging to the decanates of the zodiac as follows: 2 quinances to each decanate. the first division of 3 signs is under the presidency of y, the letter of fire. the second division of 3 signs, headed by the watery sign cancer, is under the presidency of h the letter of water. the third division of 3 signs headed by 2 the airy sign libra is under the presidency of vau, the letter of air. and the 4th division of 3 signs headed by the earthy sign capricorn is under the presidency of heh final, the letter of earth. but it should be remembered that the most powerful rule of y of tetragrammaton is over the fiery triplicity; that of h over the watery triplicity; that o

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hen the granth sahib is read in its entirety. alchemy: an ancient science that aimed to transform substances of little value into those of greater value, such as lead into gold. allah: the name of god in islam, derived from the arabic word al-ilah, meaning the one true god. amaterasu: the sun-goddess. amesha spentas: the bounteous immortals, aspects, or sides, of ahura mazda. amrit: a solution of water and sugar, used in the ceremony when sikhs are initiated into the faith. xv amrit sanskar: the initiation ceremony for young sikhs. anand karaj: the sikh wedding ceremony. animism: the worship of trees, rocks, mountains, and such, which are believed to have supernatural power. anthropomorphism: attributing human shape or form to nonhuman things, such as the gods. apathia: stoic belief that h

y human beings. atonement: in christianity, the sacrifice and death of jesus to redeem humankind from its sins. aum: often spelled om, the sacred syllable and symbol of hinduism; a symbol of the unknowable nature of brahma. avesta: the chief sacred scripture of zoroastrianism. xvi world religions: almanac words to know baptism: a religious ceremony in which a person is dipped in or sprinkled with water as a sign of being cleansed of sin. bar mitzvah: the jewish coming-of-age ceremony for boys. bat mitzvah: the jewish coming-of-age ceremony for girls. belief: a conviction of the truth of a proposition either by close examination or trust. beltane (beltaine: neo-pagan holiday on april 30. benevolence: the tendency to do good and to be kind to others. bhagavad gita: a sanskrit poem regarded a

good and order in a world filled with chaos and disorder. both religions were polytheistic, meaning they recognized many gods. these gods had certain similarities in both traditions. many gods and goddesses personified elements of nature. in the mesopotamian pantheon, or collection of gods, the most important were the trio of the sky god, an (or anu; the god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next

th and covers most of modern-day iraq. mesopotamia had a much different climate when it was first settled about eight to ten thousand years ago. at that time it was a land of marshes and grassland rather than desert as it is now. humans began intensive farming in the area as early as 3,000 bce. from the earliest times farming depended on irrigation, a way of watering crops that relied on bringing water to the fields through man-made ditches or canals. anthropologists (scientists who study humans and their relations to various factors) believe that local tribes came together to dig the needed canals. the semi-nomadic (wandering) way of life the tribes followed was altered, and they settled in large communities near the canals. eventually these communities became the first cities. city-state

different spheres of human activity. for example, shamash, the god of the sun, was also in charge of justice. successive waves of settlers and conquerors in the region all brought their own gods and goddesses. these were mixed with those already found in mesopotamia. the sumerians had their city gods and harvest gods, but nomads who invaded mesopotamia from the north or the east brought with them water gods and sand gods. people who came from high mountain regions brought gods of thunder and lightning. ancient egyptian gods were often depicted in human form, although they could appear with the head of an animal. among the central deities were horus (left, with the head of a falcon, osiris, and isis. adam woolfitt/ corbis. 46 world religions: almanac ancient religions of egypt and mesopotam

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

christ's flesh or body. the hermetic philosophy i attract all those seeking god and the truth; those alone will find the art. i am the magnet-stone of divine love; attracting the iron- hard men on the road to the truth. i am the moisture which preserves everything in nature and makes it live, i pass from the upper to the lower planes; i am the heavenly dew and the fat of the land; i am the fiery water and the watery fire; nothing may live without me in time; i am close to all things yea; in and through all things, nevertheless unknown. nevertheless i only am in the grasp of the philosophers. i unfold and fold up again, bringing contentment to the artists, without me thou canst do nothing furthering any of your affairs. therefore fear god, pray and work in patience, if you find me your wan

e caught lest it should change into vapour or fume. the two vapours are the roots of the art. the prima materia derives its existence from the fiat, the word of creation. and this word comes from the father who is the creator of all things, and the spirit radiates from both: this is god's life giving air. then, too, air brings to iife everything within the elements. the fire warms all things, the water refreshes, delights and saturates all things: and the nitrous earth, mother-like, nourishes and sustains all things; the air was born out of fire, and in turn makes the fire burn, that it may live, but air in the form of water is food for the fire, and the fire burns into this element: water and dew of the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishe

he form of water is food for the fire, and the fire burns into this element: water and dew of the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishes it. for the womb of the earth is the sulphuric nitrous salt of nature, the one good thing god has created in this visible world. the same salt-mother of the elements is the nitrous, aluminous and spiritual gumosic water, salt earth or crystal, which has nature in its womb, a son of the sun, and a daughter of the moon. it is a hermaphrodite, born out of the wind, a phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young icarus, drowned in the water, whose nurse is the earth, whose mother is the wind, whose father is the fire, the water her caretaker and drink, one stone and

rth or crystal, which has nature in its womb, a son of the sun, and a daughter of the moon. it is a hermaphrodite, born out of the wind, a phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young icarus, drowned in the water, whose nurse is the earth, whose mother is the wind, whose father is the fire, the water her caretaker and drink, one stone and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor se n sepher ha-bahir or the book of illumination attributed to rabbi nehunia ben hakana translated by aryeh kaplan the bahir 2 the first verses of creation 3 the aleph-beth 7 the seven voices and the sephiroth 12 the ten sep

SEPHER HA BAHIR

and the south? this means that wherever we find the letter bet it is blessed. this is the filling referred to in the verse "the filling is god's blessing" from there it nourishes those who need it. it was from this filling that god sought advice. what example does this resemble? a king wanted to build his palace among great cliffs. he mined into the bedrock and uncovered a great spring of living water. the king then said "since i have flowing water, i will plant a garden. then i will delight in it, and so will all the world" it is therefore written (proverbs 8:30 "i was with him as a craftsman, i was his delight for a day, a day, frolicking before him at every time" the torah is saying "for two thousand years i was in the bosom of the blessed holy one as his delight" the verse therefore s

se? as it is written (psalm 145:2 "a praise of david, i will raise you high [my god, o king, and i will bless your name for the world and forever" why is this a praise? because i will "raise you high" and what is this elevation? because "i will bless your name for the world and forever" 8. what is a blessing? it can be explained with an example. a king planted trees in his garden. it may rain and water them, and the ground may be wet and provide them with moisture, but still, he must water them from the spring. it is thus written (psalm 111:10 "the beginning is wisdom, the fear of god, good intelligence to all who do them [his praise endures forever" you may think that it lacks something. it is therefore written "his praise endures forever" 7. rabbi amorai sat and expounded: what is the me

ng, possessing the sea and the south" moses was saying "if you follow my decrees, you will inherit both this world and the next" the world to come is likened to the sea, as it is written (job 11:9 "it is wider than the sea" the present world is referred to as the south. it is thus written( joshua 15:19 [give me a blessing] for you have set me in the land of the south [therefore give me springs of water" the targum translates this "behold the earth is the south" 8. why did god add the letter heh to abraham's name, rather than any other letter? this was so that all parts of man's body should be worthy of life in the world to come, the bahir 5 which is likened to the sea. to the extent that we can express it, the structure was completed in abraham [regarding this structure] it is written (gen

that is it written "the heaven and the earth" 11. what is the meaning of the verse (ecclesiastes 7:14 "also one opposite the other was made by god" he created desolation (bohu) and placed it in peace, and he created chaos (tohu) and placed it in evil. desolation is in peace, as it is written (job 25:2 "he makes peace in his high places" this teaches us that michael, the prince to god's right, is water and hail, while gabriel, the prince to god's left, is fire. the two are reconciled by the prince of peace. this is the meaning of the verse "he makes peace in his high places" 12. how do we know that chaos is in evil? it is written (isaiah 45:7 "he makes peace and creates evil" how does this come out? evil is from chaos, while peace is from desolation. he thus created chaos and placed it in

and to those entrusted to him. 20. and why is there a tail at the bottom of the gimel? he said: the gimel has a head on top, and is like a pipe. just like a pipe, the gimel draws from above through its head, and disperses through its tail. this is the gimel. 21. rabbi yochanan said: the angels were created on the second day. it is therefore written (psalm 104:3 "he rafters his upper chambers with water [he makes the clouds his chariot, he walks on the wings of the wind" it is then written (psalm 104:4 "he makes the winds his angels, his ministers from flaming fire [rabbi haninah said: the angels were created on the fifth day, as it is written (genesis 1:20 "and flying things shall fly upon the firmament of heaven" regarding the angels it is written (isaiah 6:2 "with two wings did they fly]

SEPHER YETZIRAH WESTCOTT

om the spirit he produced air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. fourth; from the water he formed fire (24) and made for himself a throne of glory with auphanim, seraphim and kerubim (25) as his ministering angels; and with these three (26) he completed his dwelling, as it is written "who maketh his angels spirits and his ministers a flaming fire (27) 11. he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v (28) and with

looked below, and sealed the depth with i v h. seventh; he looked forward, and sealed the east with h i v. eighth; he looked backward, and sealed the west with h v i. ninth; he looked to the right, and sealed the south with v i h. tenth; he looked to the left, and sealed the north with v h i. 12. behold! from the ten ineffable sephiroth do, proceed--the one spirit of the gods of the living, air, water, fire; and also height, depth, east, west, south and north (29) chapter ii section 1. the twenty-two sounds and letters are the foundation of all things. three mothers, seven doubles and twelve simples. the three mothers are aleph, mem and shin, they are air, water and fire water is silent, fire is sibilant, and air derived from the spirit is as the tongue of a balance standing between these

unds and letters is provided by the three mothers, aleph, mem and shin; they resemble a balance, on the one hand the guilty, on the other hand the purified, and aleph the air is like the tongue of a balance standing between them (35) 2. the three mothers, aleph, mem and shin, are a great mystery, very admirable and most recondite, and sealed as with six rings; and from them proceed air, fire, and water, which divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have proceeded all things that are in the world. 3. the three mothers in the world are aleph, mem and shin: the heavens (36) were produced (37) from fire; the earth from the water; and the air from the spirit is as a reconciler between the f

divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have proceeded all things that are in the world. 3. the three mothers in the world are aleph, mem and shin: the heavens (36) were produced (37) from fire; the earth from the water; and the air from the spirit is as a reconciler between the fire and the water. 4. the three mothers, aleph, mem and shin, fire, water and air, are shown in the year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. the three mothers, aleph, mem and shin, fire, water and air, are found in man: from the fire was formed the head; from the water the belly; and from the air was formed the

the universe, in the year and in man--both male and female. he caused the letter aleph to reign in air and crowned it, and combining it with the others he sealed it, as air in the world, as the temperate (climate) of the year, and as the breath in the chest (the lungs for breathing air) in man: the male with aleph, mem, shin, the female with shin, mem, aleph. he caused the letter mem to reign in water, crowned it, and combining it with the others formed the earth in the world, cold in the year, and the belly in man, male and female, the former with mem, aleph, shin, the latter with mem, shin, aleph. he caused shin to reign in fire, and crowned it, and combining it with the others sealed with it the heavens in the universe, heat in the year and the head in man, male and female (38) chapter

SETH IN THE MAGICKAL TEXTS

n times, thoth was also identified with hermes, the messenger and spokesman of the gods. as the "lord of the holy words, thoth-hermes knew the formulas by which the cosmic powers could be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have invoked god while "he stood upon the water of the ocean (afahera i. hi n pmoou pwkeanos (ch. 136).33 jesus goes on to cry out the divine name, iao, towards the four corners of the world, obviously manifesting himself as the master of the universe through wielding the proper name of god.34 "then jesus, who is aberamentho, cried out again" this time commanding "all the mysteries of the archons and the powers and the angels and the arch

tardieu "aberamentho" 416. in the glossary at the end of the greek magical papyri in translation, it is said that "no meaningful decipherment of the word has been put forward (331. for thoth's connection with the flood of the nile, see d. bonneau, la crue du nil (paris 1964) 234f. 33 the preposition, hijn, is used in the coptic translation of the new testament texts describing jesus walking upon water (matt 14.25-26; mark 6.48-49; john 6.19. 34 see g. scholem, origins of the kabbalah, ed. r.j. zwi werblowsky and trans. a. arkush (new york 1987) 31-32. 35 in the two other places where the phrase "jesus who is aberamentho, is found, the context provides no clue to the nature of the carrier of the nai setian divination don webb v the tarot is not my divinatory system of choice, but i think m

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

the family of man won't listen and insist upon tripping anyway. here is wisdom: although we choose to take responsibility for our own actions, we never take responsibility for others. after all, it's their rock, and they can do with it as they choose. we are aware that we live in the realm of choices where confusion and chaos reign. therefore, we consider well each of them. when there is just one water hole, we seldom stir up its mud. so it is that clear thinking is paramount to clear seeing and clear seeing is tantamount to clear understanding. therefore, one of the first lessons a warrior learns is to clear his mind of errant thoughts so he can assess what he sees. later, he learns how to look at what he sees, the better to understand, and later still, he learns to focus what he sees for

they can better deal with their environment and its changing conditions, particularly those created by other persons. see? already, your awareness is increasing. just being apprised of this possibility is the first step, for to know it is to do it. keep on practicing, and your own circle of awareness will fill the all and extend to many yesterdays and tomorrows "a stone cast into a pond of quiet water sends out many rings. that is the awareness of the stone seeking its new environment" expanding yesterday it is said that history has a way of repeating itself. our records of the past will show us much if we just study them, comparing what happened then to what is happening now. we have accurate records reaching back several thousand years, revealing the causes of failure in individuals, tr

where they are going and what they did when they got there. not only that, but they also keep notes upon how they could have handled their various situations better. all this helps to fine hone the art of perception and broaden the circle of awareness. here, you will keep all that you learn of magic and the manipulation of forces and powers. what was that daemon's name? do i mix the acid into the water or the water into the acid? what was that about the color markings of that odd snake? black touch yellow, kill a fellow? or was it red touch black, all right, jack! the journal also answers many questions such as: why did i win or lose in this attempt? read your journal and you will know. remember: all endings have a beginning and a middle. it is the order or chain of events that ensue that

that you have written down everything you have seen, compare your notes to the actual scene and discover all that you have missed. most of us will record the obvious, but neglect the fine detail. many will be unaware that any detail exists at all. try to discover the depth of your discernment. more than that, consider how the shadows deceive you. where is the wind going? why do sun drops dance on water? what did the clouds try to tell you, and why was there anything out there anyway? often have sages expounded on the difference between looking and seeing. once there were two indian boys who were rivals, and each tried to outdo the other. as they grew older, their contests grew more exacting, and the difference between them became harder to discern. one of their favorite pastimes was target

r stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. do you see how each of these seven principles are fulfilled in this simple children's story? is it really a simple children's story? how well do you see? witan the wind brings an answer to the question unasked the shadows play yet hold great secrets there is wisdom in the flame and reflection in the water a falling leaf carries news an owl cries a life rises from the ashes and there is one who knows the color of tomorrow from the shadows of today. dealing with today lets think a little about living in the here and now. the past is history and can't be changed. however, one can learn its lessons. both positive and negative experiences can be great teachers whe ther the events concerned are our

SIFRA DETZNIYUTHA

written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the tree of life in the midst of the garden.137 y yha a h d vy h y between the waters and the waters.138 waters perfect a

SINISTER TAROT

become ash mistress of earth- davcina empathic manipulation (such as enchantment) to create change via causal structure- amoral acts that may conventionally be seen as evil. actions provoked by unfettered passions and a reveling in the physical pleasures and challenges of life. ruthless ambition. creativity and change via destruction- ie. war, culling. iv the elixir of recalling flows into clear water the contracting of the dark star the severing of the attractant the pool is opened go deeper against all other and ever darker, recall. lord of earth- kthunae the nature of the changes in the causal, beyond the actions of those who initiated them; how the acausal relates dynamically to the causal and vice-versa( sinister dialectic. the flowing of energies according to the greater wyrd and de

as revealed by practical experience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and varied factors within a situation- in other words, the achievement of a stage in individual evolution that goes beyond the personal, and thus implies the ability to initiate change on a large-scale, perhaps of a civilization. vi sappho dance in still water chains and roses in blue invoke the sun to an arch of fire gravestones, butterflies and rivers of snakes. lovers karu samsu the double tetrahedron a nexion created via the union of balancing forces. the sowing of the seed of change that which may transform and carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to crea

carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to create something beyond self. vii the ruby is the password she of the white robe rides the transparent horse the maiden closes. on broken legs he steps forth he becomes the dragon azoth- satanas the menstruum- the sinister aspect implicit within the homogenous metallic water: the explosive factor in the delicate balancing of life-enhancing elements. change by adversity the accuser. the brutal realities that threaten to devour the abstract, the romantic. insight and control via the understanding of the primal- or destruction by it. viii their name inside the room of sacrifice: white flowers. a garden, dry, of dead roses. the masked lady holds her new child. chang

l works of the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal desires and potential, creating intimations/hauntings of further progression. disatisfaction causing aspirations to something higher /beyond reaching for the stars xx the woman beneath the water the temple within of war torn landscapes, black hills grab the lightening and hold it shell shocked the giving within her arms aeon- naos a nexion fully opened: greater wyrd causally fulfilled now dynamically giving expression to new forms of itself via physis; new challenges, new expressions of a continuing ethos- the chaos of birth: the dark gods returned, shape-shifting, creating new poss

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ce, most convincing. that voltaire was greater than homer few there were disposed to deny. keen was the ridicule lavished on the dull pedantry which finds everything ancient necessarily sublime "yet" said the graceful marquis de, as the champagne danced to his glass "more ridiculous still is the superstition that finds everything incomprehensible holy! but intelligence circulates, condorcet; like water, it finds its level. my hairdresser said to me this morning 'though i am but a poor fellow, i believe as little as the finest gentleman "unquestionably, the great revolution draws near to its final completion, a pas de geant, as montesquieu said of his own immortal work" then there rushed from all wit and noble, courtier and republican a confused chorus, harmonious only in its anticipation o

d slightly ajar; the stranger pushed it open and entered. he passed a small anteroom, meanly furnished, and stood in a bedchamber of meagre and sordid discomfort. stretched on the bed, and writhing in pain, lay an old man; a single candle lit the room, and threw its feeble ray over the furrowed and death-like face of the sick person. no attendant was by; he seemed left alone, to breathe his last "water" he moaned feebly "water: i parch, i burn" the intruder approached the bed, bent over him, and took his hand "oh, bless thee, jean, bless thee" said the sufferer "hast thou brought back the physician already? sir, i am poor, but i can pay you well. i would not die yet, for that young man's sake" and he sat upright in his bed, and fixed his dim eyes anxiously on his visitor "what are your sym

something, indeed, invisible, but antipathetic to our own nature; and from a knowledge of which we are happily secured by the imperfection of our senses "you are a believer in spirits, then" said mervale, with an incredulous smile "nay, it was not precisely of spirits that i spoke; but there may be forms of matter as invisible and impalpable to us as the animalculae in the air we breathe, in the water that plays in yonder basin. such beings may have passions and powers like our own as the animalculae to which i have compared them. the monster that lives and dies in a drop of water carnivorous, insatiable, subsisting on the creatures minuter than himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be things around us that would be

by holy art that" her self-questioning ceased abruptly; for his dark eye turned to her as if he read her soul, and his aspect accused her conscience for its suspicion, for it spoke reproach not unmingled with disdain "be comforted" he said, gently turning to the old man "the danger is not beyond the reach of human skill" and, taking from his bosom a small crystal vase, he mingled a few drops with water. no sooner did this medicine moisten the infant's lips, than it seemed to produce an astonishing effect. the colour revived rapidly on the lips and cheeks; in a few moments the sufferer slept calmly, and with the regular breathing of painless sleep. and then the old man rose, rigidly, as a corpse might rise, looked down, listened, and creeping gently away, stole to the corner of the room, an

thoroughfares, ever observant, ever diving into the heart, ever alive to the least as to the greatest of the complicated truths of existence; descending to what pedants would call the trivial and the frivolous. from every mesh in the social web, he can disentangle a grace. and for him each airy gossamer floats in the gold of the sunlight. know you not that around the animalcule that sports in the water there shines a halo, as around the star (the monas mica, found in the purest pools, is encompassed with a halo. and this is frequent amongst many other species of animalcule) that revolves in bright pastime through the space? true art finds beauty everywhere. in the street, in the market-place, in the hovel, it gathers food for the hive of its thoughts. in the mire of politics, dante and mil

SIR WALLIS BUDGE EGYPTIAN MAGIC

e account of how "he stretched out his hand over the sea, and the lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. and the children of israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left" when the egyptians had come between the two walls of water, by god's command moses stretched forth his hand over the sea "and the sea returned to his strength" and the "waters returned, and covered the chariots, and the horsemen, and all the host of pharaoh that came into the sea after them" 1 but the command of the waters of the sea or river was claimed by the egyptian magician long before the time of moses, as we may see from an interesting story

ng to his majesty. to these proposals the king assented, and when all was ready he took his place in the boat; while the young women were rowing him about hither and thither the king watched them, and his heart became released from care. now as one of the young women was rowing, she entangled herself in some way in her hair, and one of her ornaments which was made of "new turquoise" fell into the water and sank; she ceased to row, and not herself only, but all the other maidens ceased to row also. when the king saw that the maidens had ceased from their work, he said to them "will ye not row" and they replied "our leader has ceased to row" then turning to the maiden who had dropped her ornament overboard, he asked her why she was not rowing, whereupon she told him what had happened. on thi

commanded that tchatcha-em-ankh should appear before him at once, and as soon as the sage had been brought into his presence he said to him "o tchatcha-emankh, my brother, i have done according to thy words, and the heart of my majesty became glad when i saw how the maidens rowed. but now, an ornament which is made of new turquoise and belongeth to one of the maidens who row hath fallen into the water, and she hath in consequence become silent, and hath ceased to row, and hath disturbed the p. 10 rowing of those in her company. i said to her 'why dost thou not row' and she replied 'an ornament [of mine] made of new turquoise hath fallen into the water' then i said to her 'i will get it back for thee" thereupon the priest and writer of books tchatcha-emankh spake certain words of power (he

t, and hath ceased to row, and hath disturbed the p. 10 rowing of those in her company. i said to her 'why dost thou not row' and she replied 'an ornament [of mine] made of new turquoise hath fallen into the water' then i said to her 'i will get it back for thee" thereupon the priest and writer of books tchatcha-emankh spake certain words of power (hekau, and having thus caused one section of the water of the lake to go up upon the other, he found the ornament lying upon a pot-sherd, and he took it and gave it to the maiden. now the water was twelve cubits deep, but when tchatcha-em-ankh had lifted up one section of the water on to the other, that portion became four and twenty cubits deep. the magician again uttered certain words of power, and the water of the lake became as it had been b

d that no female scarab existed. the last named writer stated that the scarab denoted "only begotten" because it was a creature self-produced, being unconceived by a female. he goes on to say that, having made a ball of dung, the beetle rolls it from east to west, and having dug a hole, he buries it in it for eight and twenty days; on the twenty-ninth day he opens the ball, and throws it into the water, and from it the scarabai come forth. the fact that the scarab flies during the hottest part of the day made the insect to be identified with the sun, and the ball of eggs to be compared to the sun itself. the unseen power of god, made manifest under the form of the god khepera, caused the sun to roll across the sky, and the act of rolling gave to the scarab its name kheper, i.e "he who roll

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

an and woman, shapely formed that they would unite heaven and earth sigil 2: the sign of the fire invocatory name: azael (oz ah el) poetic stream: even the fire has horns red tines with burning life the smith hammers the heated iron love in the earth, on the anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heav

land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here, you will go down to one knee, bow your head, and complete the summoning of the puck lord with the traditional practise of saying the lord's prayer backwards. the reversal of the lord's prayer hearkens back to the dhulkarnen cultus, who reversed muslim prayers to b

SOLOMON

i will only bring him unto thee" 9. and when solomon heard this, he rose up from his throne, and went outside into the vestibule of the court of his palace; and there he saw the demon, shuddering and trembling. and he said to him "who art thou" and the demon answered "i am called ornias" 10. and solomon said to him "tell me, o demon, to what zodiacal sign thou art subject" and he answered "to the water-pourer. and those who are consumed with desire for the noble virgins upon earth, these i strangle. but in case there is no disposition to sleep, i am changed into three forms. whenever men come to be enamoured of women, i metamorphose myself into a comely female; and i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the heav

nswered "it is the glanos by name, and is found in the rivers of assyria; wherefore it is that i roam about in those parts" 25. and i said to him "hast thou nothing else about thee, asmodeus" and he answered "the power of god knoweth, which hath bound me with the indissoluble bonds of yonder one's seal, that whatever i have told thee is true. i pray thee, king solomon, condemn me not to [go into] water" but i smiled, and said to him "as the lord god of my fathers liveth, i will lay iron on thee to wear. but thou shalt also make the clay for the entire construction of the temple, treading it down with thy feet" and i ordered them to give him ten water-jars to carry water in. and the demon groaned terribly, and did the work i ordered him to do. and this i did, because that fierce demon asmod

use a "staff" might be such] 52. so i said to him "i adjure thee in the name of the god sabaoth, to tell me by what name thou art frustrated along with thy host" and the spirit answered me "the 'great among men' who is to suffer many things at the hands of men, whose name is the figure 644, which is emmanuel; he it is who has bound us, and who will then come and plunge us from the steep [1] under water. he is noised abroad in the three letters which bring him down [2 [1. the allusion is to the swine of gadara. 2. the three characters are apparently the numbers 644] 53. and i solomon, on hearing this, glorified god, and condemned his legion to carry wood from the thicket. and i condemned the lion-shaped one himself to saw up the wood small with his teeth, for burning in the unquenchable fur

h bonds indissoluble. 67. and having praised god, i commanded another spirit to come before me; and there came before my face another demon, having in front the shape of a horse, but behind of a fish. and he had a mighty voice, and said to me "o king solomon, i am a fierce spirit of the sea, and i am greedy of gold and silver. i am such a spirit as rounds itself and comes over the expanses of the water of the sea, and i trip up the men who sail thereon. for i round myself into a wave [1, and transform myself, and then throw myself on ships and come right in on them. and that is my business, and my way of getting hold of money and men. for i take the men, and whirl them round with myself, and hurl the men out of the sea. for i am not covetous of men's bodies, but cast them up out of the sea

ume the human form. and my name is a true one. for by my passage up into men, i send forth a certain nausea. i came then to take counsel with the prince beelzeboul; and he bound me and delivered me into thy hands. and i am here before thee because of this seal, and thou dost now torment me [2. behold now, in two or three days the spirit that converseth with thee will fail, because i shall have no water [1. cf. pliny, nat. hist. 24. 74 "cynosbaton, alii cynospaston, alii neurospaston vocant; folium habet vestigio hominis simile. fert et uvam nigram, in cuius acino nervum habet, unde neurospastos dicitur" the human form revealed itself in the footstep, which the leaf resembled. 2. basan xeis. cp. matt. viii. 6, 29; xiv. 24; mark v. 7] 69. and i said to him "tell me by what angel thou art fru

SPENSER THE CULT OF THE ALL SEEING EYE 1960

le is an edifice dedicated to the service of a god. according to curt john witt, author of an article on the temple reprinted from volume two, number one of triad and "main currents of modern thought (available at the temple information center, 66 west putnam avenue, greenwich, connecticut; telephone to 9-5054 "the upper level of the temple of understanding will center around a reflecting pool of water. this inner pool, surrounded by benches, will be designed for meditation and prayer. it will be kept completely quiet at all times, and be known as the 'hall of illumination (emphasis supplied) is the temple to be used as a place of worship or is it not? the statements cited are contradictory. actually, common sense tells us that the intent of the temple's founders is that religious worship

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

re of the spirit the universe has been reborn. birth and rebirth in testimony of what happened to them in the mysteries we have the accounts of the initiates themselves. menippus relates how he traveled to babylon in order to be taken the mysteries and mysteriosophy 7 to hades and brought back again by the followers of zoroaster. 6 he says that in the course of his wanderings he crossed the great water, and that he passed through fire and ice. we hear that the mystai were struck with terror by a drawn sword, that blood was caused to flow. such words are made intelligible by a knowledge of the stages leading from lower to higher cognition. it does indeed feel as though everything solidly material and perceptible has dissolved into water. the ground is taken from beneath us. everything that

g him that designation which is true and has no lie in it, and alone belongs to him and to no other, that of being. the mysteries and mysteriosophy 11 for we really have no part in real being; all mortal nature is in a middle state between becoming and passing-away, and presents but an appearance, a faint unstable image, of itself. if you strain the intellect and wish to grasp this, it is as with water compress it too much and force it violently into one space as it tries to flow through, and you destroy the enveloping substance. even so when the reason tries to follow too closely the clear truth about each particular thing in the world of phase and change, it is foiled and rests either on the becoming of that thing or on its passing-away. it cannot apprehend anything that abides or really

der a boy, a young man; then a man, an elderly man, and an old man; it undoes former becomings and that age which has been to make those which come after. yet we fear (how absurdly) a single death we who have died so many deaths, and yet are dying. for it is not only that, as heraclitus would say, death of fire is the birth of air, and death of air is 12 christianity as mystical fact the birth of water. the thing is much clearer in our own selves. the man in his strength is destroyed when the old man comes into being, the young man was destroyed for the man in his strength to be, so the boy for the young man, the babe for the boy. he of yesterday has died into him of today; he of today is dying into him of tomorrow. no one abides, no one is. we who come into being are many, while matter is

deficiencies then become justified, since in them too the eternal is present. what they are from the standpoint of the limited, lower life turns out to be mere illusion: 26 christianity as mystical fact what people want is not always what is best for them. it is illness that makes health sweet and good; hunger that makes food satisfying; toil that brings rest.27 the sea is the purest and impurest water. for fish it is drinkable and salutary, but for men it is undrinkable and harmful.28 the primary thrust of heraclitus thought here is not the perishability of earthly things, but rather the splendor and sublimity of the eternal. heraclitus denounces homer, hesiod, and the learned men of his time. his aim was to demonstrate the dependence of their thought on transitory things. he wanted nothi

eans: 36 christianity as mystical fact the so-called pythagoreans led the field in mathematics and their studies convinced them that the principles of that science were of universal application. numbers, of course, are by their very nature (i.e, as the simplest of mathematical objects) the first of those principles; and the pythagoreans thought they saw in numbers, rather than in fire or earth or water, many resemblances to things that exist or that come into being. thus they identified with certain properties of number justice, soul or mind, opportunity, and indeed, almost everything. they also realized that the properties and ratios of musical scales depend on numbers. in a word, they saw that other things, in respect of the whole of their nature, resemble numbers, and that numbers are t

SYMBOLISM

meaning may also be supplied by the words used during the censing of the chambre. without some meaning, incense is not symbol, but only smell. closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well. during passover seder, a ritual meal of thanksgiving and freedom (celebrating the exodus, jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the jews in bondage. they will eat bitter herbs to remind them of the bitterness of slavery. likewise, there can be kinesthetic symbols as well. we feel different when we hold a sword in ritual as opposed to when we hold a dagger. we feel different when we are standing up than we feel when we are sitting down, and different still when

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

s of years it housed many of the whores whose primary clientele were the vatican cardinals, bishops and priests, as well as any visiting members of the clergy. after world war ii, the prostitution on the street eventually moved to a more secretive location, making way now for stores engaged in the lucrative business of selling religious paraphernalia like rosaries, pictures of the pope's and holy water. as i sat having a glass of wine and going through the italian papers, the main headline read how cardinal paul marcinkus, head of the vatican bank from 1971 to 1989, was indicted by italian authorities (in 1982) as an accessory in the $3.5 billion collapse of banco ambrosiano, an italian financial institution with close ties to the vatican bank. although i tried many times without success t

ay would be to give you an example of just one type of training that they do. gs: okay. sv: i was two years old. i was left in a room for probably a 24-hour period. when you are that age it is hard to estimate, but it was a long time. i know that the sun did go around (laughs) at least once, and it wasn't just like a few hours. at that age, when you are two and you are left alone without food and water, you are terrified. and at the end of the time, i was just dying of thirst. my morale was just. i have never been so thirsty in my entire life. my mother walked into the room. a lot of times they have the children, you know, or the parents train the children at these early ages. there was a table in the middle of the room and i was sitting at it. she brings in this cold pitcher of water and

i was just dying of thirst. my morale was just. i have never been so thirsty in my entire life. my mother walked into the room. a lot of times they have the children, you know, or the parents train the children at these early ages. there was a table in the middle of the room and i was sitting at it. she brings in this cold pitcher of water and she starts pouring it. i said "mom! i want a drink of water" and she slapped me out of the chair (pause) gs: hm. sv: and i remember crying! and as i'm crying, she's drinking the water in front of me, and she leaves! she takes the pitcher of water. and a couple of hours later, she came back in and did the same thing. and i said "mom, mom, i want water" and she slapped me! i mean, across the room. after this had happened about three times, luckily i wa

i said "mom, mom, i want water" and she slapped me! i mean, across the room. after this had happened about three times, luckily i was bright enough that by the third time she came in, i mean, i remember crying silently, but i just looked at her. i didn't ask. after she got up and left with the pitcher, a man came into the room. he said "you did very well that time" and then he gave me a drink of water. gs: hm. sv: that was part of the "learning not to want" stage. looking back on it, i realize now as an adult that the part of that training was to teach me not to recognize my own physiological needs and respond to them, but to look to outside people to tell me what i wanted or needed. which is what. gs: now you basically, you told me you led a dual life in the illuminati. that's basically

TECHNICIANS GUIDE TO THE LEFT HAND PATH

true good as well. chapter- 1+ 1) atum this small volume details those lines of thought that specifically affect the antinomian nature of the left hand path (lhp. in the sense of transformation, this book is an alchemical text influenced by the symbolism found within the element of salt. salt is the antinomian element, it purifies and preserves, it destroys and makes noxious, it is found in both water and earth- it is often an element of protective magic. most important of all, it is the element that represents the inscripting of transformative knowledge through the principle of resistance. there is a mystery connected to the human being, a mystery so dark and deep that we have spent our entire known heritage daring to ask questions of ourselves. our very ability to ask these questions is

self transformation. now, transformation- as a process- requires an exchange of energy within the internal and external environments relevant to the individual. these exchanges leave either additions to, subtractions from, or synchronizations with those elements directly involved. further, when i am speaking of elements it is in a metaphorical sense. i am not talking about mixing actual earth and water for instance. what i am inferring is there occurs a mixing of the principles and essential ideas that have been attributed to these elements. this is what creates the imprints, or residues of activity, it is through these creations that ideas are divulged, that secrets relative to quest of the seeker are opened for all to see. for example, this book is a creation, a result that is a synthesi

, this white noise can be pre-recorded, it can come from a synthesizer, or white noise generator. white noise can also be thrust into the environment through the utilization of electrical/magnetic field producing devices such as van degraf generators, or tesla coils. if the working is outdoors a wind or electrical storm can produce tremendous amounts of white noise, as can a fast moving volume of water such as a rapidly flowing river, a large lake, or ocean break. an enclosed environment is not always necessary for ritual. natural environments can be found that contain many of the essential elements we have been discussing. however, it is becoming increasingly difficult to utilize these natural environments as many are prone to intrusion from non-participants, and unless one of the particp

and weather events within nature itself. there are many areas of crossover regarding the elements of harmonic proportion within the synthetic environment, and those found within natural settings. for instance, i have mentioned whitenoise and described its importance. in an outdoor ritual whitenoise can be found in two places. the first is during a thunderstorm, the second is by any large body of water. wind, rain, thunder all manifest a great deal of whitenoise activity. this means that in order to utilize this element the ritualists must be prepared to go on command. participants will need to be fairly close to each other geographically and also be willing to gather together with little notice. on the other hand, if the ritualists are close to the ocean, or other large body of water (suc

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

to us exactly why the illuminati consider magic of such extraordinary importance in the accomplishment of their aims. that magic is an occult activity is also indicated in the new encyclopedia brittanica. so we are not talking here about magicians playing parlor tricks or entertainment extravaganzas pulling rabbits out of hats, sawing beautiful girls in half, being chained in an aquarium full of water and escaping, etc. instead, as the encyclopedia so well puts it, magic is ritual performance. it is an occult ritual. in this occult ritual, the "magician" the illuminist, believes he can "influence human or natural events" so in codex magica, we see pictured the illuminati giving secret signs, sharing concealed grips and handshakes, displaying symbols and communicating hidden messages. we r

o take an oath and is warned of the hideous and grotesque penalty that awaits him if he dares ever to reveal any of the group's innermost secrets.1 for example, in the very first degree oath of freemasonry, the candidate declares..binding myself under no less penalty than that of having my throat cut across, my tongue torn out by its roots, and my body buried in the rough sands of the sea, at low-water mark, where the tide ebbs and flows twice in twenty-four hours, should i ever knowingly violate this my entered apprentice obligation. 286 codex magica second degree masons recite the following heinous oath..binding myself under no less penalty than that of having my breast torn open, my heart plucked out, and placed on the highest pinnacle of the temple there to be devoured by the vultures

to his subordinate sovereign grand commanders.5 kleinknecht explained to his lieutenants that this new guide provides "modified 288 codex magica versions" of the seventh and twenty-seventh degrees which were originally created by albert pike, their much revered nineteenth century "illustrious sovereign grand master."6 one can assume that to appease its critics, further editions of the ritual will water down the most grievous of the penalties. other ways, however, will undoubtedly be found to motivate the membership to keep the secrets, including banishment from elite status and possibly even the periodic assassination of disciples who stray and who recklessly disregard the dictate to retain secrecy. still it is of interest that the masonic elite are embarrassed over being outed for their h

lker.2 it is easily understood, therefore, why the gay homosexual movement adopted the sign of the pink triangle as its emblem. for male homosexuals particularly, the goddess image and feminine archetype were powerful motivators dictating 328 codex magica adaptation of the triangle as symbol of "gay liberation" to occultists, the triangle pointing upward represents fire and that pointing downward water. to combine, balance, and unite the two brings dualism, or equilibrium, which is a goal of freemasonry and a cardinal tenet of all illuminist religious systems. the pope's triceps the vatican also got into the triangle act. in some roman catholic churches today, behind the altar we find displayed the all-seeing eye inside a triangle. meanwhile, the pope can often be seen wearing the symbol o

nd body gestures, talismanic jewelry and clothing, hidden codes, and on and on. the end result is a confusing jumble of "man is god" theology (but only jewish man gentiles are inferior) and magical formulae, words of power, incantations and spells. heads of chickens are cropped off and blood sprinkled around "magic cords" of specific color are worn on the wrist as miracle-working bracelets; magic water is used to heal; magic symbols are objects of trance-like mediation; and mantralike chants are repeated over and over. the 22 letters of the hebrew alphabet are touted as religious idols of great magical powers. even their shapes are studied and accorded supernatural powers. angels, archangels, grimoires, devas, and elementals are worshipped and feared. there are "gods" and more "gods" but o

THE BLACK LODGE

re simplistically. to begin with, we must insist once more that any initiate must never forget that the planes should not be mixtured; but that there exists a harmonic relationship which is expressed in lxv v 23-29. by equilibrating all pairs of opposites, this harmony may be reached. the process is one of continuous growth. this, on its turn, is expressed in lxv iii 1-20. the four elements fire, water, air and earth (or tejas, apas, vayu and prithvi) correspond magically to the four cherubic signs of the zodiac, leo, scorpio, aquarius, and taurus; to the four powers of the sphinx, to dare, to will, to know and to keep silent; to the four magickal weapons the wand, the cup, the dagger and the pantacle; to the four cherubs who serve the logos (see the seal of the order of thelema; and to th

re the pupil was already functioning. he or she will not rise to a higher plane of existence, that is, will not be initiated (note that this is the reason why the so-called "sidhis" of the rishis or powers/miracles of western schools are shunned by true adepts. they only prove that extra energy has been "injected" if you will into the psychosoma of the aspirant. note how they manifest: walking on water, very convenient if you are to poor to afford a boat, turning water into wine, again very handy if you want a "buzz" and are broke, most of these powers-sidhis-miracles deconstruct with this simple ease. therefore it is written "who tries to keep his own life, shall lose his life; but he who loses his life, shall gain life eternal" and it is also written "what profiteth a man to gain the ent

THE BOOK OF PLEASURE

eat work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones! 1: all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? other

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

e good and evil forms of magick. in my opinion that is on the same level as saying every head of every country is a perfect person, and has never ever done (or even thought) anything moral or ethically wrong. if that was true about politicians, then we would have world peace, no human rights violations, unemployment and crime would be at zero. the reality of magick is, it just exists. like air or water. it takes on the form and color of the person using it. if your desire is to do harm (society may call it evil) and if you employ magick to do it, well remember the three fold law! most people practice magick that is a reflection of their personalities. if a person is self centered and self serving, magick will not change them. personally i would not want them in any group i was working in

wardrobe hanging in their closet. maybe if you have a maid, a nanny and someone to do your shopping, and you ve trained them to understand facial tic commands. then, and only then will you get the result that you seek. when it comes to the reality of magick, you ll get those results, faster the old fashioned way. i have yet to meet anyone who can balance and spin a pencil with their mind, walk on water (without it being frozen first) or fly through the air (without the use of an aircraft. these are the dreams of the young and the science of the hollywood special effects artist. it is said that there are those in the far east who have mastered some of these feats. they ve spent their whole life in meditation to achieve this. so if you are ready to give up, fast food, cable television, the i

ts and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know as yetzirah, the formative world. water is the creative element. it is emotional, fluid, and forever changing. in magick, its color is deep blue, and it is used in spells for friendship, fertility, creation, and emotional healing or purification. the celtic goddess, cerridwen is associated with water. in the tarot it is the suit of cups or chalices. it is also known as briah, the creative world. fire is the element of change and p

of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female

present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the elements of the four corners of the world. these being known as earth, air, water and fire. page 9 grimoire of eclectic magick) tools and your altar( in the opening scenes of the craft, a candle covered altar is displayed, complete with crystal ball, pentacle, and anointing oil. altars can be a chaotic collection of items, or an aesthetic expression of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

sted beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlantis has been found, but its attributes have expanded to include engineering and technological feats that enhance its legendary status. sometimes legends come to life. the lost city of willkapanpa the old, a city rumored to consist primarily of incan rulers

being of spirit and body. the creation of adam as described in the qur an (or koran) is reminiscent of genesis in the judeo-christian bible as the lord announces to the angels that he is going to create a human of clay and that he will breathe his spirit into him after he has given him form. and he originated the creation of man out of clay, then he fashioned his progeny of an extraction of mean water, then he shaped him, and breathed his spirit in him (qur an 32:8 9) t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 12 afterlife mysteries hindu holy man or sadhu (ap/wide world photos) it is born not, nor does it ever die, nor shall it, after having been brought into being, come not to be hereafter. the unborn, the permanent, the eternal, the ancien

capable of motion, the body did not decay, for the greatest care was taken to preserve it as a center of individual spirit manifestation. the body was carefully embalmed and mummified and placed in a coffin, on its side, as if it were only asleep. in the tomb with the mummy were brought all the utensils that a living person might need on a long journey, together with toilet articles, vessels for water and food, and weapons and hunting equipment to protect against robbers and to provide food once the initial supply was depleted. based on their writings concerning their concepts of goodness, purity, faithfulness, truth, and justice, beginning in the pyramid texts and extending onward, most scholars agree that the ancient egyptians were a highly moral people. the gods osiris and isis were ex

island of good spirits, and the soul must remain in the stone canoe to await judgment for its conduct during life. if its good actions predominated, the soul would be permitted to reside on the island of good spirits. if the soul in its physical incarnation had spent a life seeking only carnal and material satisfactions, the stone canoe would sink at once and leave only the soul s head above the water. this imagery is reminiscent of the greek belief that after death the soul must have ready its fee for charon, ferryman of the styx, to transport it to the afterlife. among many of the eastern tribes, there was a tendency to believe that the spirit stayed near the body for a time before it went to the paradise of the happy hunting grounds. the iroquois left small holes in the grave so that t

unborn, eternal, immutable, immemorial, you do not die when the body dies. realizing that which is indestructible, eternal, unborn, and unchanging, how can you slay or cause another to be slain? as a man abandons his worn-out clothes and acquires new ones, so when the body is worn out a new one is acquired by the self, who lives within. the self cannot be pierced with weapons or burned with fire; water cannot wet it, nor can the wind dry it. the self cannot be pierced or burned, made wet or dry. it is everlasting and infinite, standing on the motionless foundation of eternity. the self is unmanifested, beyond all thought, beyond all change. knowing this, you should not grieve. paramahansa yogananda (1893 1952, the founder of the self-realization fellowship, which seeks to blend hindu and c

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

sted beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlantis has been found, but its attributes have expanded to include engineering and technological feats that enhance its legendary status. sometimes legends come to life. the lost city of willkapanpa the old, a city rumored to consist primarily of incan rulers

rize that they are caused by phosphorescing ore and glowing wood but the darker the night, the brighter the lights. it was suggested that radioactive ores were causing the flickering lights. but geiger counters were then employed to cover the entire area, and no radioactivity was discovered. finally the seekers of a plausible explanation confessed total bafflement. none of the theories would hold water, and the lights themselves could never be approached for a close enough look. as soon as anyone came too near, the lights would disappear, only to pop up again in another section of the cemetery. photographers were hired, but no one managed to capture the elusive blue lights on film. at this point the old-timers simply smile and provide the fitting explanation for any classic ghost story. ac

outside windowsill. such pranks the abbe could bear with much more patience than the time the invisible invader dumped every one of his books on the floor. only the holy scriptures remained on the shelves. the most vicious attack on the clergyman occurred once when he knelt at his fireplace stirring the coals, preparatory to placing new kindling on the andirons. without warning, a huge deluge of water rushed down the chimney, extinguishing the fire, blinding the abbe with flying sparks, and covering him with ashes. the tutor woefully concluded that such actions could only be the work of his satanic majesty, the devil. the only other person who actually suffered physical pain dealt out by the haunting phenomena was mme. de x, who was in the act of unlocking a door when the key suddenly dis

a proper burial, the ghost of ludwig was at peace and no longer manifested at the general wayne inn. on one occasion, when johnson wished to test the claims made during the seance that the hessian soldiers frequented the inn s bar after closing time, he placed a tape recorder in the room. the next morning during playback, johnson could clearly hear the sounds of bar stools being moved about, the water faucet being turned on and off, and glasses catching the water. some nights later, on a monday night when the bar was closed for the entire evening, a customer looking in the inn s front window claimed to have seen a man dressed in a revolutionary war-era hessian s uniform, sitting slumped at the bar. jim webb and his partner guy sileo bought the inn in 1995. when webb was found murdered in

of no manner of flesh; for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. again, in deuteronomy 12:20 24, the lord warns, thou mayest eat flesh, whatsoever thy soul lusteth after only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. thou shalt not eat [blood; thou shalt pourest it upon the earth as water. similar warnings against the ingesting of blood for religious or health reasons were soon a part of the teachings of all major faiths and cultures. but while culture, magic, and religion had amassed thousands of years of prohibitions concerning the shedding of blood, what could be more repulsive to the human psyche than the hybrid half-human, half-animal monsters bite the throats and drink

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

sted beyond the human imagination. more than 2,500 years ago, legends first began about atlantis, an ideal society that enjoyed an abundance of natural resources, great military power, splendid building and engineering feats, and intellectual achievements far advanced over those of other lands. this ancient society was described as existing on a continent-sized area with rich soil, plentiful pure water, abundant vegetation, and such mineral wealth that gold was inlaid in buildings. in the ensuing centuries, no conclusive evidence of atlantis has been found, but its attributes have expanded to include engineering and technological feats that enhance its legendary status. sometimes legends come to life. the lost city of willkapanpa the old, a city rumored to consist primarily of incan rulers

name thuggee comes from the sanskrit sthaga, gdeceiver. h hundred percent mortality of their victims was the goal of the thuggee. in spite of what first appeared to be indiscriminate murder on a very large scale, the thuggee had a peculiar code of ethics whose rules forbade the killing of fakirs, musicians, dancers, sweepers, oil vendors, carpenters, blacksmiths, maimed or leprous persons, ganges water-carriers, and women. despite the restriction against the murder of females, however, the presence of wives traveling with their husbands often necessitated the strangling of a woman to protect the secrecy of the society. the strongest rule of the brotherhood was the one prohibiting the shedding of blood. according to thuggee beliefs, the goddess kali taught the fathers of thuggery to strangl

techniques cannot cure someone who has fallen suddenly ill, a bruja is suspected as being the cause of the problem. brujas are also thought to be accomplished shapeshifters, possessing the supernatural ability to transform themselves into owls, coyotes, or cats. in the form of an animal, they may spy upon potential victims and may even administer a potion into their unsuspecting quarry fs food or water or hide a badluck charm on his or her premises. there are certain amulets or rituals that offer some protection from the brujas, but the only sure way to rid oneself of their evil deeds is to employ the services of a curandero. sometimes the curandero is able to contact the bruja through supernatural means and demand that the curse or spell be removed. in more severe cases, the curandero may

quid that could prolong human life indefinitely. saint-germain captivated the courts of europe in the eighteenth century. he would refer to a pleasant chat with the queen of sheba and relay amusing anecdotes of babylonian court gossip. he would speak with reverence of the miraculous event that he had witnessed at the marriage feast at cana when the young rabbi jesus (c. 6 b.c.e..c. 30 c.e) turned water into wine. saint-germain spoke and wrote greek, latin, sanskrit, arabic, chinese, french, german, english, italian, portugese, and spanish. he was also a talented painter and an accomplished virtuoso on the harpsichord and violin. the count was also a successful alchemist, and it was widely rumored that he had succeeded in transforming base metals into gold. it was believed that he could rem

r right thumb to their left big toe and their left thumb to their right big toe, then he would order them thrown into a river or a deep pond. if the witches sunk and drowned, they were innocent. it was clear that they possessed no supernatural powers, after all. if they somehow managed to stay afloat, however, they were judged guilty of witchcraft and men with long poles would push them under the water until they drowned. either guilty or innocent, of course, the accused witch was eliminated as a real or a potential emissary of satan on earth. hopkins died on august 12, 1647. john stearne attempted to carry on in the witch finder fs footsteps for about another year, but the witchcraft craze was dying out in england. m delving deeper gmatthew hopkins.the witchfinder general. h [online] http

THE GOD OF THE WITCHES

t lord, whom iworship, i bring thee a new servant who will be thy slave for ever. at a sign from the god she movedforward on her knees and laid the infant in the divine arms. such a ceremony, at once simple and touching,must have had a great effect on the minds of the mothers; they saw with their own eyes that the god himselfhad received the child. in some places the infant was also baptised with water, and at orleans chrism wasused.[2]all the inquisitors and other recorders mention that the "witches" were exceedingly careful to have theirchildren received by their god, and to bring them up in the tenets and practice of the pagan religion. such anattitude of mind would have brought nothing but praise had the parents been of the same religion as therecorders and judges, but as the parents b

nd dedicated all that was between the two hands to the service ofher god. the solemn vow of self-dedication to the deity actually present in person must have been peculiarlyimpressive. the swedish witches[22] had a special rite which was obviously intended to impress ignorantminds. they were given a little bag containing a few shavings of a clock to which a stone was tied; theythrew this into the water, saying "as these shavings of the clock do never return to the clock from which theyare taken, so may my soul never return to heaven. this renunciation of a previous religion is noted as earlyas 1584 by reginald scot,[23] who was one of the first to raise his voice against the persecution by christiansof the heathen in their midst "as our witches are said to renounce christ and despite his s

s important part in the eyes of the members of the cultand was often omitted. it was, however, a rite which was in force before the introduction of christianity andhas therefore a definite bearing on the antiquity of the religion of the horned god. adult baptism, as recordedin the new testament, was apparently performed by immersion in a river, but the witch-baptism varied fromdipping the head in water to a mere sprinkling; total immersion is never recorded. the rite must have beengeneral throughout western and central europe, as sir george mackenzie[24] quotes delrio to the effect that"the devil useth to baptise them of new, and to wipe off their brow their old baptism. in france baptism ofchildren only is noted, and it is a remarkable fact that baptism either of adults or children is nev

akes them promise that they willhold him as their sole master for ever, and that they will always be faithful to him. above all, he makes themswear very solemnly that they will never accuse one another, nor report anything which has passed amongthem. in new england[28] baptism is recorded as being practised regularly. mary osgood said that "she wasbaptised by the devil, who dipped her face in the water, and made her renounce her former baptism, and toldher she must be his, soul and body, for ever and ever. goody lacey" saw six baptised "he dipped theirheads in the water, saying, they were his".the kiss often followed the baptism. the new member kissed the grandmaster on any part of his person thathe directed. this was in token of absolute subjection, such as was found in the middle ages in

*1] is held at the end of a pole by a man dressed in singular uniform. nowcomes the mayor and his aldermanic body; at the sound of the music, of which there is great plenty, thewhole are put in motion, youth, age and even decrepitude, begin to dance, and in this way quit the town,descend the hill, and never cease leaping and prancing till they arrive at the well of mottcomb where theowners of the water wait to receive their merry customers. after a short speech of ceremony, the mayorpresents the besant to buy the waters for another year; and now mr. mayor, unwilling to leave so valuable apledge behind, begins to treat for a redemption, when the foreman of the mottcomb people consents for thewhole. having received the dish with the calf's head, the purse of money and a new pair of laced glo

THE GOLDEN ESSENCE

troyed by fire and ice, the very primal elements from which they believed the world was created from, before the new, perfected world was born; the zoroastrians believed that the forces of light and darkness would destroy each other and the whole world in a cataclysmic battle at the end of time, cleansing the world for a re-emergence and regeneration; the celtic druids cited a belief that one day water and fire would overcome the world, a perfect echo of the common indo european wisdom, and a fine parallel to the worlddoom ragnarok of the germanic neighbors; some greek traditions spoke of the ekpyrosis, the fires that would destroy the world at the end, burning away the old to make way for the new, regenerated world. the idea of human rebirth or reincarnation seems to stem from an intuitiv

he culmination of the world-cycle, and of the universe, and its purification by fire and re-birth. the housle sacrament is doing nothing less than showing the pattern of the universe reach its culmination and renewal. an elemental scheme can be applied to the entire evolution of the fire of reality, from the grossest to the most subtle: the sources or great parents can be represented by earth and water; the son or daughter by air, and the child by fire; at the culmination, the fire returns to its source, to purify and renew it- the last returns to the first, the omega to the alpha, the fire returns to earth and water. the merging of the source with the child, the mortal with the immortal, sanctifies and lifts up the mortal to the rebirth it as an immortal. the last becomes the first again

ination, the fire returns to its source, to purify and renew it- the last returns to the first, the omega to the alpha, the fire returns to earth and water. the merging of the source with the child, the mortal with the immortal, sanctifies and lifts up the mortal to the rebirth it as an immortal. the last becomes the first again, and the first becomes the last. the body is a creature of earth and water. the words you use in the housle are of air; the fiery substances of wine or ale or mead, or bread, are themselves the child. by returning the housle bread and wine, by your consumption and absorption, to your body, to the earth and water, you are completing the loop, which purifies and renews you. the renewed earth and waters, the regenerated mortal, have become earths and waters and mortal

o the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms should be crossed on the chest, and the housle should be bowed to; put down the arthame (if you are using one) before you do this. then, standing before the blessed bread and drink, pick up both of the containers holding them, and hold them above the head, declaring: i am the alpha and the omega i a

r at their monument, or some place appropriate, if they have no grave. as the offerings are placed for them, the rite leader should say: behold, i make all things new. and a bell is rung, at the area of the sacred flame, to conclude the rite. if this housle was not for the deceased, then the offerings are left, in reverence and silence, at an appropriate place, on the ground, in natural bodies of water, at the roots of trees, etc. as they are being left, the leader says: as some is taken, so is this given, by the sons and daughters of dame wisdom: for what is taken is truly given and what is given is truly taken the first and last are wed as the serpent s tail and head. renewal is always. here is shown a mystery. a bell is rung as above to conclude the rit 2-1 the holy rosary of the brethr

THE KEY TO THE MYSTERIES

"stormy sound" we are obliged to mention this matter, as mr. waite (by persistent self- assertion) has obtained the reputation of being trustworthy as an editor. on the contrary, he not only mutilates and distorts his authors, but, as demonstrated above, he is totally incapable of understanding their simplest phrases and even their commonest words. vi introduction this volume represents the high-water mark of the thought of eliphas levi. it may be regarded as written by him as his thesis for the grade of exempt adept, just as his "ritual and dogma" was his thesis for the grade of a major adept. he is, in fact, no longer talking of things as if their sense was fixed and universal. he is beginning to see something of the contradiction inherent in the nature of things, or at any rate, he con

eotokon of the council of ephesus, and the theotokon is a rigorous consequence of the catholic dogma of the incarnation. in the same way the catholic church makes no excommunications, she declares them; and she alone can declare them, because she alone is guardian of unity. outside the vessel of peter, there is nothing but the abyss. protestants are like people who have thrown themselves into the water in order to escape sea-sickness. it is of catholicity, such as it is constituted in the roman church, that one must say what voltaire so boldly said of god "if it did not exist, it would be necessary to invent it" but if a man had been capable of inventing the spirit of charity, he also would have invented god. charity does not invent itself, it reveals itself by its works, and it is then th

ntly fixed, in nothing but a more desperate struggle and a greater tension of their fluidic forces. which by neutralizing each other make themselves immobile. it is thus that, as hermes says, that which is above is like that which is below; the same force which expands steam, contracts and hardens the icicle<water expands when it freezes. much of this section reprises the kinetic theories of thermodynamics, recently demonstrated in the time preceding levi's writings. these theories are here united to the ideas described by macrobius and attributed to the ancients> everything obeys the laws of life which are inherent in the original substance; this substance attracts and repels, in coagulates itself an

ws you down, but from the bottom of which the least movement may make you climb again. the force or repulsion being equal to that of attraction, at the very moment of expiring, one often attaches oneself again violent to life. often also, by the same law of equilibrium, one passes from sleep to death through complaisance for sleep. a shallop sways upon the shores of the lake. the child enters the water, which, shining with a thousand reflections, dances around him and calls him; the chain which retains the boat stretches and seems to wish to break itself; then a marvellous bird shoots out from the bank, and skims, singing, upon the joyous waves; the child wishes to follow it, he puts his hand upon the chain, he detaches the ring. antiquity divined the mystery of the attraction of death, an

break itself; then a marvellous bird shoots out from the bank, and skims, singing, upon the joyous waves; the child wishes to follow it, he puts his hand upon the chain, he detaches the ring. antiquity divined the mystery of the attraction of death, and represented it in the fable of hylas. weary with a long voyage, hylas has arrived in a flowered, enamelled isle; he approaches a fountain to draw water; a gracious mirage smiles at him; he sees a nymph stretch out her arms to him, his own lose nerve, and cannot draw back the heavy jar; the fresh fragrance of the spring put him to sleep; the perfumes 120 of the bank intoxicate him. there he is, bent over the water like a narcissus whose stalk has been broken by a child at play; the full jar falls to the bottom, and hylas follows it; he dies

THE MAGICIAN S KABBALAH

ete information placed on it will immediately become highlighted by the information already in place throughout the tree. in this way, the tree becomes a jigsaw into which pieces have particular, unique positions. although sometimes a piece may be placed, an idea considered, incorrectly, and it is not noticed until you come to fill the pieces in around it! thus, for some time, one might attribute water to yesod, and come to no real harm or confusion, until one day an increased knowledge of hod, netzach and the middle pillar make it apparent not only that the correct and fitting attribution in terms of the system is air, but why that is the case as well (e) a system of classification of omniform ideas so as to enable the mind to increase its vocabulary of thoughts and facts through organisi

which resumes this idea is that of hologram images, which are produced by projecting the interference patterns made by light waves (lasers) about an object onto photographic plate. shining light on the plate from the same angle then produces the image of the object from the viewers location. as itzhak bentov explains, if one were to freeze such an interference pattern, for example, the ripples in water made by a stone being dropped, then one could, analysing the pattern, discover where the stone had broken through the water (see diagram 4. on a note of poetic whimsy, one could perhaps visualise the tree of life as the wave-front of the light of god. one may realise that all the above modern ideas are actually pre-empted and summarised in a more ancient doctrine, which states, in the tabula

e, that binah (understanding) is above the abyss, wherein one departs from the "evil" of the seperative worlds, and that chockmah (wisdom) is the last step to kether (god. in hebrew, chockmah "wisdom, is spelt cheth-kaph-mem-heh, transliterated as chkmh. the letters have the following correspondences according to levi: ch: distribution single k: force (wealth, according to papus) double m: death (water) mother h religion single the distributive aspect of chockmah is in its reception and transmission of the light of kether. indeed, chockmah is that process in itself, and thus recurs at all levels of the tree. the double letter kaph also directly mirrors the nature of chockmah in its attribution of "force, and indicates that the nature of that force is circular (in its attribution to the "wh

ributed to it. the link will be further looked at in the chapter on chesed. crowley also tells of this in his fairy tale "the wake world, where he says that the hermit has "belonged to the first house from the very beginning. chkmh totals to 73, the value of mbvkh, meaning "chaos, and demonstrates the stage of chockmah in the cosmogenesis. the first swirlings, like the turbulent patterns in wind, water, wood and rock, are "chaotic, but yet can be replicated by simple formula. the workings of chockmah reveal a "stochastic" process, that is to say, an apparently chaotic process built on some unseen pattern and guided towards some determined goal. the value 73 reduces to 7+3=10, again repeating the value of yod, and the connection between kether and malkuth. the cards to which the letters che

to the tens which are attributed to malkuth. the court cards are attributed to the elements, and the major arcana are attributed to the paths, and through them to the zodiacal, astrological and elemental systems. the suits of the cards are said to represent the worlds, or levels, at which each of the sephiroth are acting. thus, for chockmah we have; two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has su

THE MARTINIST OPERATIVE GENERAL RITUAL

what could be termed the luciferian elements of occultism- in this light all is easily understood. the pentacle of khunrath (hanau, 1609) 6 see practice of meditation by swami sivananda sarasvati. 7 part 2. general ritual a) preliminaries. l. alimentary regimen: reasonable moderation should be observed during the day of the operation; it will be advantageous to have light meals and to drink pure water only. it is recommended that the operator abstain wholly, if possible, from smoking and drinking excitants such as coffee, etc during the whole day. 2. sexual regimen: it is quite evident that any excess should be totally prohibited during the days preceding the operation. the number of days will depend upon the age and temperament; however, the operator should not have any sexual relationsh

le into the valleys or valleys become plains and that earth's surface shall not open and thus endanger thy creatures "by ieshouah, our lord, amen. after having meditated awhile, operator prays to avert the ravages of snow, hail, rain and storms which bring grief and sorrow to humanity: o almighty and eternal god, thou who deigned to sanctify the waters of this world as well as to cause the living water to flow from the rock of horeb, and who used water from jordan for the baptism of thy divine son, 0 god of mercy, we implore thy immense goodness and thy inexhaustible mercy, may we be spared by the power of thy angels and the merits of thy saints from the ravages of water under whatever be the form: storms, tidal waves, cloudbursts, or hurricanes, and may the daemons who haunt them be kept

THE MIDDLE PILLAR

red, touched here and there by vivid flashes of emerald green. in the hand of the figure will be seen an uplifted sword of steel, while little tongues of fire will lick the browned earth about the bare feet. an intense radiation of heat should be sensed from michael. watery characteristics will mark the nature of gabriel in the west, and blue offset by orange will be its color. a blue chalice of water will be held aloft by the telesmatic figure, which will sometimes seem as though it were standing in a r u s h g stream of clearest water. sometimes, it may seem as though there were a small waterfall behind the figure, pouring cascades of water into the temple or room. in the north, the angel auriel29 will appear to be standing on very fertile ground, grasses and wheat being about the feet

it every trace of impurity. from michael in the south, warmth at first of gentle degree should be felt, increasing in intensity to a powerful heat whch burns and utterly consumes every blemish whch troubled the personality. this purging should be felt as consecrating one to the service of the hgher self. the same technique should be applied to gabriel in the west, except that one is purified with water, while in the north one is invested with the stability and fertility of auriel, archangel of the earth. of course ths sounds a most complex and complicated procedure to pursue. but with practice, the entire exercise will be found to be easy. first of all, the student should recognize that a wise man knows how to limit h s e l f. he will limit himself at the start to obtaining mastery of the

mplement is needed, and the magician may simply use his index and middle fingers to trace the pentagram just as effectively. 14. although the figure traced is the same as the banishing earth pentagram, in the lbrp it should be referred to as the lesser banishing pentagram. this is because it is traced in all four directions, alluding to the four quarters (sub-elements) of malkuth: air of malkuth, water of malkuth, fire of malkuth, and earth of malkuth. 15. yhvh is transliterated english for m7, which is called the tetragrammaton or "four-lettered name" it is considered the ineffable name of god. each letter of the name is also attributed to one of the four worlds of the qabalah: yod= atziluth, heh= briah, vav= yetzirah, and heh final= assiah. 16. keep the hand or dagger extended as you tur

the center of the room whenever performing the qabalistic cross and the invocation of the archangels. 23. the pentagrams could also be visualized in flaming white light. white light has a tendency to be seen on the astral as bluish light by clairvoyants. 24. each is a "tetragram" the qabalistic cross and the pentagram ritual 67 25. the element of fire corresponds to our will and feeling faculty, water to our creativity and intuitive faculty, air to ow intellect and thinking faculty, and earth to our faculty of sensation. 26. see part two, chapter nine for an explanation of why these names are used in the pentagram ritual. 27. or the center of the room. refer to endnote 22. 28. a telesmatic image is an image constructed according to a predetermined set of correspondences. this image is the

om. refer to endnote 22. 28. a telesmatic image is an image constructed according to a predetermined set of correspondences. this image is then consecrated and charged to achieve a specific purpose. and the charged image becomes a sacred icona living symbol of the force it represents. 29. the archangel of earth. also called uriel (raphael, michael, and gabriel are the archangels of air, fire, and water, respectively) 30. these four colors are the usual colors given for the sephirah malkuth, which has the element of earth generally assigned to it. these are also the colors of elemental earth in the king scale. 31. these last two lines refer to visualizations in steps 11 and 12 in the lbrp (refer to endnote 20) regardie's suggested visualization of a pentagram on the chest and a hexagram on

THE MOTHMAN PROPHECIES

an-u.s. powder co. and the lfc chemical co. some were leased to american cyanamid. the years washed away the camouflage and now the igloos stand out starkly on the landscape, row upon row of white mounds with deer and rabbits running between them. the old factory buildings are broken shells. the big generator plant near the entrance to the area still stands, its boilers rusting, its windows gone, water dripping shyly across its floor while the wind rattles the high steel catwalks and pigeons flutter in its rafters. local teen-agers use the decaying dirt roads for drag strips, and further back, where the woods thicken, lovers park in the deep shadows during the summer mating season. while the tnt area had witnessed many biological events over the years, it had no reputation as a haunted pla

oubled by the fear that now seemed to be gripping our little expedition. their nervousness was real. only connie and keith volunteered to enter the building with me. the others clustered outside. the three of us went into the ruin. connie was joking and in good spirits. keith was sober and quiet. the interior of the building was filled with debris and silence except for the soft sound of dripping water. large rusting boilers stood on the ground floor. i peered into them with my flashlight. mothman wasn't hiding there. i climbed the steel ladders and strolled the catwalks. even the pigeons seemed to have deserted the place. satisfied that the building was empty, we started for the exit. i preceded the other two with my flashlight. as she stepped through the door which led into the smaller c

ess had not received any reports. i asked mrs. hyre and the mcdaniels to be alert for any rumors of sightings. within days i tracked down dozens of ufo witnesses throughout the ohio valley. at 2 a.m. on the morning i was first prowling the tnt area, a young man living further up the ohio river got up to go to the bathroom and saw a brilliantly illuminated object floating in the air just above the water. it was circular in shape and appeared to have windows in it covered over with curtains like crumpled aluminum foil. two hours later, mr. and mrs. charles hern of cheshire, ohio, saw something very similar. their home was directly opposite the tnt area on the ohio side of the river. mr. hern was walking his dog when he noticed a red light on the opposite riverbank. at first he thought it mig

mpled aluminum foil. two hours later, mr. and mrs. charles hern of cheshire, ohio, saw something very similar. their home was directly opposite the tnt area on the ohio side of the river. mr. hern was walking his dog when he noticed a red light on the opposite riverbank. at first he thought it might be a trapper in a boat checking his muskrat traps. then he realized it was on the bank, not on the water, and in the glare of the light he could see figures moving about. he called his wife outside and they both watched for several minutes trying to figure out what it was. the figures seemed to be very small in stature. dazzled and disbelieving, the herns woke up their neighbors, mr. and mrs. walter taylor, who joined them. red and orange lights flashed on and off, and one light seemed to be di

glare of the light he could see figures moving about. he called his wife outside and they both watched for several minutes trying to figure out what it was. the figures seemed to be very small in stature. dazzled and disbelieving, the herns woke up their neighbors, mr. and mrs. walter taylor, who joined them. red and orange lights flashed on and off, and one light seemed to be directed toward the water most of the time. finally the lights went out and a bright greenish light came on. then the object rose straight up into the air and disappeared into the sky "i've lived on this riverbank since i was twelve years old" mr. hern told mary hyre and myself "and i know every boat light, but this was definitely something i've never seen before "it's a funny thing" mrs. hern added "we were so stunn

THE NECRONOMICON SIMON VERSION

r door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly calls a "water elemental. there is also azazoth, the blind idiot god of chaos, yog sothot, azathoth's partner in chaos, shub niggurath, the "goat with a thousand young, and others. they appear at various times throughout the stories of the cthulhu mythos in frightening forms, which test the strength and resourcefulness of the protagonists in their attempts to put the hellish things back to whence they came

sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth kia 30 (bis) spirit zi notes on pronunciation we cannot be absolutely how sumerian and akkadian were spoken; but many useful

t must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathed in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpent, but to keep within thine own heart, always silent upon these things. peace be to thee! henceforth, from that fateful night in the

he black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage amon

is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purification. in this time, thou mayest not eat meat for the space of seven days preceding the last day of the moon, and for the space of three days preceding the last dat of the moon thou mayest not eat anything whatsoever, save to drink sweet water. on the last three days, thou must invoke, in addition to thy god and goddess, the three great elder ones, anu, enlil, enki, by their proper invocations. and the number of anu is sixty, the perfect number, for he is father of the heavens. and the number of enlil is fifty, and he is the father of the wind. and the number of enki is forty a most excellent number, and he is our father, of all w

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

ddess of all, cradle us within your loving arms from birth to death and to rebirth. faeries of the earthen mounds. guardians of secrets dear. by your love commit me here. to teach the knowledge of the ancient ones. be ever at my side to light my way. to guide and teach me both night and day. eliza fegley http//www.sacredspiral.com elements spirit of nature, embrace me. body of mother, nourish me. water of oceans, cleanse me. fire of mind, strengthen me. air from north, guide me. eliza fegley http//www.sacredspiral.com hecate calling in those silences of the night, you hear my call. you feel the tingle and elation throughout your being. listen, child. heed the call. feel the power surge through you. your wisdom united with your inner voice. heed the call. say my name: hecate, hecate, hecate

lfife. flooowing (repeat, drawing out the o in flowing) spiral chant spiral inward; go with in. spiral outward; go with out. go with in. go with out. dance of life. spiral. spiral. inward. outward. go with in. go with out (continue at beginning) eliza fegley http//www.sacredspiral.com make me whole mother of earth, make me whole. spirit of air, make me whole. power of fire, make me whole. flow of water, make me whole. mother. spirit. power. flow. make me whole. make me whole. make me whole. womb chant i am the womb from which life springs forth. i am the womb from which love springs forth. i am the womb. i am the womb. i am the womb. from which all springs forth. eliza fegley http//www.sacredspiral.com riddance chant what was brought to light, now be gone! end this plight. over and done. g

THE PATH OF KABBALAH

self. it is not important if the author is or is not in this world momentarily, we can bond with him in our feelings, while studying his books. the eldest son of baal hasulam, rabbi baruch ashlag, finished his studies at the yeshiva (school for orthodox jews) and started to work as a construction worker at the age of 18. he would rise before dawn, eat a kilogram of bread and onion, drink a little water and go to work. bread and onion was also his supper. on holidays he would add a little herring or something else that would make his meal festal. rabbi baruch ashlag lived a very hard life. he was among the workers who built the hebron-jerusalem road. the workers lived in tents and would move from place to place in each section of the road. the cook permitted him to study in the kitchen from

es from? 184 of 273 a: yesod is the lowest border in the attainment of any object or phenomenon. but it is not the yesod that has already been separated to its particles and is now indivisible, since there is not a substance in our world that cannot be divided into smaller particles but only in the spiritual root of that object or phenomenon. the kabbalistic names of the elements are: fire, wind, water and earth. the earth elements, for example, refer to dust, or ashes. something that can never melt, disintegrate or be turned from solid to liquid. that is the reason for the commandment of covering blood with ashes. over the element of earth there is the element of water, which consists of gas despite its liquid appearance. the element above the water is the wind, which consists of several

gas despite its liquid appearance. the element above the water is the wind, which consists of several types of gasses and is always in the form of gas. over the wind element there is the element of fire, which is above all other elements. it never disintegrates and never changes. the earth (dust, ashes) is the lowest element of all, since earth is the foundation of all four elements. because the water is the element above the earth, there is water above the earth in our world too. the water is above the earth, the wind above the water and fire above all. q: what is the connection between the four directions and the four elements of matter? a: there are four directions to the earth: east, west, south and north, and there are four respective elements: fire, wind, water and earth. in terms o

the wind above the water and fire above all. q: what is the connection between the four directions and the four elements of matter? a: there are four directions to the earth: east, west, south and north, and there are four respective elements: fire, wind, water and earth. in terms of sefirot it is hochma, bina, zeir anpin and malchut. when the light of wisdom enters fire, the light of bina enters water, the zeir anpin enters the wind and malchut enters the earth, all the lights are in their appropriate vessels and that is when the revival of the dead is attained. q: what is a voice? a: the creation of voice stems from the meeting of the upper one, the rosh of the partzuf, with the lower one, its guf (body) at the peh (mouth. the end of the rosh is the upper lip, and the beginning of the gu

ory, and some look for secrets in the letters, like treasure hunters. but within the wisdom of kabbalah, there are people who are closer to the center, to the desire to cleave to the creator, and there are people who are farther from that goal. the latter kind studies it like a science and seeks knowledge in the kabbalah. it is like the circular ripples that formulate around a stone thrown in the water. any person who hears about the wisdom of kabbalah will find his own approach to it, in a position that matches the desire of his soul for correction. those who have not come to kabbalah yet, have not come to it because their time hasn t come. q: is it okay for adolescents to take kabbalah classes? a: yes. i recommend the articles from the book matan torah (the revelation of godliness. q: wh

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

book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the eagle-crested slop

housand may know that there was such a man as dostoieffsky. and poetry, o greatest of the muses, thy fate is truly a sad one! much verse is produced which might be placed with last year fs store lists. you know where; some is distinctly good, but it is soon lost in the raging sea of poetic dialect, and hackneyed naivete. here and there we come across a charming lyric, which the carping whisky-and-water critic will at once demolish as weak, troubled, vague, etc, etc. not long ago my eyes lit on the following which i considered a charming verse from a poetic point of view, if not from that of a morbid anatomist: look down into the river. can you see the mingled images the water shows? so lies my soul in yours. as close as lie the folded petals in an unblown rose. yet the little thing who gst

ster crowley much. his poetry is his own, and he gives it us as it is written without respect of persons or opinions, for his masters have been the greatest of our race. in these poems we find a certain preponderance of swinburne, blake, browning, keats, shelley, and rossetti. in the dedication to gjephthah, h which is addressed to algernon charles swinburne, we read the following: as streams get water of the sun-smit sea, seeking my ocean and my sun in thee *jephthah, vol. i, p. 66. and this discipleship to the greatest and last of the victorian poets has given us many a subtle and enthralling line. the scene when charicles wakes and catches archais to his breast is worthy of the bard who sang of gtristram and iseult. h it is as follows: he sprang, he caught her to his breast; the maid sm

and archais are the golden children of the tree of life; she is under the curse of jove. as all pure love has been under the anathema of some god. and he, blinded by his love, sets the mystic key in the secret lock, opening to his desire the hidden corridor of knowledge; the spell falls hissing as a snake. the picture of their meeting is beautiful indeed. thus we find archais: she lay within the water, and the sun made golden with his pleasure every one of small cool ripples that surround her throat, mix with her curls, and catch the hands that float like water-lilies on the wave.*1. chance bowed herself across the sunny bars, and watched where through the silence of the lawn came charicles, the darling of the dawn, slowly, and to his steps took little heed; he came towards the pool, his

n infinitude of suffering, would become god, and this is what the ancients represented in the myth of prometheus, immortalized by the devouring vulture, and destined to dethrone jupiter .the mysteries of magic, p. 120. such is the power of love, undaunted, infuriated in the cause of freedom, justice, and truth. charicles plunges into the waves of destiny, gand with his strenuous hands the emerald water gripped. h onward he swims striving against poseidon, god of the ocean, who heaps the sea foam against him, as he makes for the paphian isle to seek aid from the goddess of love; and in his blinding anger he sees her not, though she is by his side journeying homeward from rome. she raises the swimmer to her pearly car and carries him to her fair home, where in the following beautiful symboli

THE BOOK OF GATES

ndred and twenty atru wide. this great god uttereth words to those who are in the following of osiris to this city, and he allotteth unto them estates which are situated in this field. baiu-shetaiu (i.e, hidden souls) is the name of the gods who are in this field, and whosoever knoweth their names upon earth shall be able to approach to the place where osiris is, and there shall be given unto him water for his field. net-neb-ua-kheper-auatu is the name of this field. whosoever shall know these hidden similitudes of the hidden souls in the correct forms wherein they are depicted in ament of the tuat--now the beginning of such representations should be from amentet-[these figures i say] shall act as magical protectors to that man upon earth [and] in neter-khert, regularly and unfailingly. wh

ebt-mu-tuatiu (i.e, the lord of the waters of the gods of the tuat, and he sendeth forth words to the gods who are therein, and he commandeth that they have the mastery over their divine offerings in this city. he maketh his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lakes, and he travelleth through the tuat every day. sept-metu is the name of the door of this city. p. 21 the secret roads of amentet, and the manner wherein this great god is being rowed along over the water therein in his boat to perform the plans (or, affairs) of the gods of the tuat, the gathering together [of them] by their names, the manifestations of their shapes (or, forms

for this hidden place in order to drive out of his path the serpent fiend apep by means of the words of power of isis, and the words of power of semsu. ruti-asar is the name of the gate of this city through which this god passeth. tephet-sheta is the name of this city. p. 26 this great god maketh his way over the road of ament in the holy boat, and he passeth in it over this road which is without water, without being towed along. he maketh his way by means of the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writi

ith the undulations of his body. the regions which belong to him are made (i.e, kept) for him, and the great god doth not make his way over him when he p. 27 maketh him to turn aside out of the way for him, from the secret place of osiris, when this god maketh his way through this city in the form of the serpent mehen. whosoever shall know this upon earth, the serpent neha-hra shall not drink his water, and the soul of him that knoweth it shall not be evilly entreated by the gods who are in this circle; and whosoever knoweth it the crocodile ab-shau shall not devour his soul. khesef-hai-heseq-neha-hra is the name of the hour of the night which guideth this great god through this circle. next: the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the m

made a way through the sand and fragments of stone which had been piled up there, and entered the first corridor or passage of a magnificent tomb, which he soon discovered to have been made for one of the great kings of egypt. a second corridor led him to a square chamber which, being thirty feet deep, formed a serious obstacle in the way of any unauthorized intruder, and served to catch any rain-water which might make its way down the corridors from the entrance. beyond this chamber are two halls, and from the first of these belzoni passed through other corridors and rooms until he entered the vaulted chamber in which stood the sarcophagus. 1 the sarcophagus chamber is situated at a distance of 320 feet from the entrance to the first corridor, and is 180 feet below the level of the ground

THE SECRET RITUALS OF THE OTO

ature of the signs, grips, etc, used at the present time. nevertheless, details survive of those used in the o.t.o. in its early years and these have therefore been included in the text of the ritual. first degree first point (illustration) the oasis is a space, preferably circular. in the west is a well, with a coping-stone; that is, a cubical altar with a removable top. it is made so as to hold water; and on this water floats an ark, preferably proportioned as is given in the canon, containing a dagger, a disk, and the book of the law. in the east is an altar, cylindrical, where burns a candle. this is overshadowed by a conical tent, where is a throne composed of four cubes, arranged as an inverted tau, for the three officers. these are saladin, his wazir, and an emir. the wazir sits on

ll be opened (w. and e. remove the ark, and bear it to the altar walking in front of s. s. places the candle upon it. they form a triangle about the altar. s. takes the dagger, and gives it to w, the disk, and gives it to e, and takes the book himself. e. lays disk on altar, to west of candle; s. places book open, upon disk; w. places dagger upon book) s: fellow-soldiers, we have drawn the living water of truth from the well of the oasis (o.t.o. applause. all resume seats) lustration first point: the oath. second point: the bringing-forth. third point: the nourishment. first point the candidate is in waiting without. s. directs w. and e. to admit him. they go out, and ask if he is willing to be hoodwinked. they do this, on his consenting, and lead him to the door. w. knocks once. s: whom h

two worthy persons have agreed to make this possible; but i am bound to explain to you that it would have been better had you never approached us should you imagine that we can teach you the secrets of the mysteries. the real secrets are incommunicable. the secret of the royal art grows like a flower within the heart of man. all that we can do is to aid this flower by supplying it with food, air, water, and sunlight. candidate! will the assurance of such aid satisfy you? c: yes. s: man is blind from his birth to his death. deep in his heart is rooted the ardent desire to see the light, and to attain its source. so short is life that few succeed. for most of us, during our travels in this valley of death, the utmost to be hoped is to catch a few glimpses of that light which comes from beyon

themselves* second degree31 prefatory note this is the last of the o.t.o. degrees based on the symbolism of saladin and the oasis. beyond the second degree symbolism is, apart from its thelemic elements, based on that of freemasonry. second degree opening the oasis is open in the first degree. the c. has been given the pass word. the tent, etc, of s. have been moved to the centre facing west. the water of the well is reduced to a small depth. s. crosses his hands, right over left; w. and e. take them between theirs. s: a. w: u. e: m. all: aum. s (rises) do what thou wilt shall be the whole of the law. w (rises) love is the law. e (rises) love under will. s: fellow-soldiers, assist me. what is the first duty of a magician? w: most mysterious master, to guard the camp. file//c /documents%20a

mable chamber (crowley) third point (the ordeal) s: comrades, let us refresh ourselves at the sacred well (all group about well, except c, and drink, guarding each other) e: most mysterious master, the sentinel needs refreshment. s: let him drink of the well (all resume seats, except w. and e, who lead c. to well. they put his hands on the edges so that he has to bend over to get his mouth to the water. either he overbalances, or they tip him in. he is left to scramble out as best he can (a pause) s: brother magician, it is legitimate to gratify thirst, but it is wise to observe precaution. either from your own lack of balance, or from the malice of others, you may find yourself in a disgraceful, humiliating, and ridiculous position, even should you be fortunate to escape more serious inju

THE HOLY BIBLE KING JAMES VERSION

rils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became into four heads. 2:11 the name of the first [is] pison: that [is] it which compasseth the whole land of havilah, where [there is] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx stone. 2:13 and the name of the second river [is] gihon: the same [is] it that compasseth the whole land of ethiopia. 2:14 and th

id unto abram, my wrong [be] upon thee: i have given my maid into thy bosom; and when she saw that she had conceived, i was despised in her eyes: the lord judge between me and thee. 16:6 but abram said unto sarai, behold, thy maid [is] in thy hand; do to her as it pleaseth thee. and when sarai dealt hardly with her, she fled from her face. 16:7 and the angel of the lord found her by a fountain of water in the wilderness, by the fountain in the way to shur. 16:8 and he said, hagar, sarai s maid, whence camest thou? and whither wilt thou go? and she said, i flee from the face of my mistress sarai. 16:9 and the angel of the lord said unto her, return to thy mistress, and submit thyself under her hands. 16:10 and the angel of the lord said unto her, i will multiply thy seed exceedingly, that i

rd appeared unto him in the plains of mamre: and he sat in the tent door in the heat of the day; 18:2 and he lift up his eyes and looked, and, lo, three men stood by him: and when he saw [them] he ran to meet them from the tent door, and bowed himself toward the ground, 18:3 and said, my lord, if now i have found favour in thy sight, pass not away, i pray thee, from thy servant: 18:4 let a little water, i pray you, be fetched, and wash your feet, and rest yourselves under the tree: 18:5 and i will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. and they said, so do, as thou hast said. 18:6 and abraham hastened into the tent unto sarah, and said, make ready quickly three measures of fine meal, knead [it] and make c

is son. 21:12 and god said unto abraham, let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that sarah hath said unto thee, hearken unto her voice; for in isaac shall thy seed be called. 21:13 and also of the son of the bondwoman will i make a nation, because he [is] thy seed. 21:14 and abraham rose up early in the morning, and took bread, and a bottle of water, and gave [it] unto hagar, putting [it] on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of beer-sheba. 21:15 and the water was spent in the bottle, and she cast the child under one of the shrubs. 21:16 and she went, and sat her down over against [him] a good way off, as it were a bowshot: for she said, let me not see the death of the child

t over against [him] and lift up her voice, and wept. 21:17 and god heard the voice of the lad; and the angel of god called hagar out of heaven, and said unto her, what aileth thee, hagar? fear not; for god hath heard the voice of the lad where he [is] 21:18 arise, lift up the lad, and hold him in thine hand; for i will make him a great nation. 21:19 and god opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. 21:20 and god was with the lad; and he grew, and dwelt in the wilderness, and became an archer. 21:21 and he dwelt in the wilderness of paran: and his mother took him a wife out of the land of egypt. 21:22 and it came to pass at that time, that abimelech and phichol the chief captain of his host spake unto abraham, sayi

TRUE HISTORY OF WITCHCRAFT

was given to saying that he" sacrificed millions of children each year" that is, that he masturbated. crowley once called a press conference at the foot of the statue of liberty, where he announced that he was burning his british passport to protest britain's involvement in world war one. he tossed an empty a true history of witchcraft get any book for free on: www.abika.com 12 envelope into the water. he was dead serious, though, about the "satanism" of miltonian eternal rebellion, and the "satanism" of fundamentalism's dark fear of sexuality. the devil, however; the satanic "god of evil" was an absurdity to him, as to all thinking people, and he freely said so. the most popular form of "counterchristianity" to emerge in modern times, though, was anton szandor lavey's san franciscobased

TURNER ROBERT ARBETEL OF MAGICK

y: his character is this. his spirits are 100000 legions: he easily giveth familiar spirits: he teacheth all arts: and he that is dignified with his character, he maketh him to be able in a moment to convert quicksilver into the philosophers stone. phul hath this character. he changeth all metals into silver, in word and deed; governeth lunary things; healeth the dropsie: he giveth spirits of the water, who do serve men in a corporeal and visible form; and maketh men to live 300 yeers. the most general precepts of this secret. 1. every governour acteth with all his spirits, either naturally, to wit, always after the same maner; or otherwise of their own free-will, if god hinder them not. 2. every governour is able to do all things which are done naturally in a long time, out of matter befo

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

it is also observed, that animals of the serpent kind retain life more pertinaciously than any others except the polypus, which is sometimes represented upon the greek medals,3 probably in its stead. i have myself seen the heart of an adder continue its vital motions for many minutes after it has been taken from the body, and even renew them, after it has been cold, upon being moistened with warm water, and touched with a stimulus. the creator, delivering the fructified seeds of things from the restraints of inert matter by his divine strength, is represented on innumerable greek medals by the urus, or wild bull, in the act of butting against the egg of chaos, and breaking it with his horns.4 it is true, that the egg is not represented with the bull on any of those which i have seen; but m

e principles as the bull and the serpent.2 the choral odes, sung in honour of the generator bacchus, were hence called tragwdiai, or songs of the goat; a title which is now applied to the dramatic dialogues anciently inserted in these odes, to break their uniformity. on a medal, struck in honour of augustus, the goat terminates in the tail of a fish, to show the generative power incorporated with water. under his feet is the globe of the earth, supposed to be fertilised by this union; and upon his back, the cornucopia, representing the result of this fertility.3 mr. d hancarville attributes the origin of all these symbols to the ambiguity of words; the same term being employed in the primitive language to signify god and a bull, the universe and a goat, life and a serpent. but words are on

e ix. fig. 1. 2 plate ix. fig. 2, from pellerin. similar medals are in the hunter collection, and are evidently of phoenician work. 3 recherches sur les arts, lib. i. c. 3. 4 plutarch, de is. et osir. 5 see hymn vii. 6 georgic. lib. iv. ver 221. 30 on the worship the ethereal spirit is here described as expanding itself through the universe, and giving life and motion to the inhabitants of earth, water, and air, by a participation of its own essence, each particle of which returned to its native source, at the dissolution of the body which it animated. hence, not only men, but all animals, and even vegetables, were supposed to be impregnated with some particles of the divine nature infused into them, from which their various qualities and dispositions, as well as their powers of propagatio

with the common pro-ductive powers of nature, which are no other than his own prolific spirit transfused through matter. these mixed beings are derived from pan, the principle of universal order; of whose personified image they partake. pan is addressed in the orphic litanies as the first-begotten love, or creator incorporated in universal matter, and so forming the world.3 the heaven, the earth, water, and fire are said to be members of him; and he is described as the origin and source of all things (pantofuhj genetwr pantwn, as representing matter animated by the divine spirit. lyc an pan was the most ancient and revered god of the arcadians,4 the most ancient people of greece. the epithet lyc an (lukaioj, is usually derived from lukoj, a wolf; though it is impossible to find 1 see the m

e one of which was partially, and the other generally omitted by the greeks, in the refinement of 1 macrob. sat. xvii. 2 sat. i. c. 22. of priapus 37 their pronunciation and orthography which took place after the emigration of the latian and etruscan colonies. the chorus in the ajax of sophocles address pan by the title of aliplagktoj,1 probably because he was worshipped on the shores of the sea; water being reckoned the best and most prolific of the subordinate elements,2 upon which the spirit of god, according to moses, or the plastic nature, according to the platonics, operating, produced life and motion on earth. hence the ocean is said by homer to be the source of all things;3 and hence the use of water in baptism, which was to regenerate, and, in a manner, new create the person bapti

TYSON DONALD NEW MILLENNIUM MAGIC

auses nor predictable. an effect may not correspond in a logical way with the cause, and the same cause may yield wildly different effects on separate occasions. magic chooses its own means to an end. the action of magic is in defiance of the laws of chance. each magical act is a miracle, even those that appear mundane. magic uses physical coincidence, or luck, to accomplish its purposes. just as water chooses the easiest course to the sea, so does magic disturb the balance of proba- bility as little as it may. if natural means fail to serve, it calls upon what is com- monly termed the supernatural, but only after all natural solutions are frustrated. all scientific laws are founded on the naive assumption that the cosmic scale of probability never tips. magic is built on the opposite conv

may be loosely called chaotic entities since they tend to destroy what is perceived by human consciousness as order; however, they are not in the strict sense inhabitants of true chaos. the dividing plane between the manifest and unmanifest is not a thing in itself, but the place where the two universes press close to each other. it is an inter- face such as the one that separates the surface of water from air or the one called the present that separates past from future. the interface has no shape or dimen- sion of its own and cannot be described graphically. it is here called a plane mere- ly for convenience. this division of the all is relative, based on the human perspective. it may be compared with the purely human division of time. from an absolute vantage the all is unified and wil

he celtic, greek, and native american. 7: affirmation the seventh point is the essential yes, a rushing forth with purpose, an assertion that may be called male in character, although in manifest nature each sex embod- ies all three choices. the eighth point springs into being immediately as a reaction to the initial yes. when a body moves toward one thing, it moves away from something else. when water is poured from one vase to another, the first becomes empty as the second becomes full. the eighth point is rejection, a pulling away, the basic no. it can be called female in the same way the seventh point was termed male. these are symbolic opposites. it should be understood, however, that in the physical world the female sex both affirms and denies. the ninth point forms immediately as th

t the dawn of creation when the great unmanifest began to stir itself-but before it attained the first point of self-awareness-there came into being a kind of motion. this was not motion as humankind understands it, for manifest motion exists in multidimensional time-space. this primary motion was more akin to desire. on the great shoreless sea of nothingness came a pulse that was like a wave on water, which moves across the surface but does not carry with it the body of water. it was like the vibration of the string of a musical instrument, or the undulation of a serpent. this primal pulse of desire gave a quality to the infinite nothingness, which may be called light, or spirit. physical light is only a pale reflection of this light. nothingness came alive with pulsations that were as y

canes and other great storms rotate counterclockwise, as observed from a point of view high above the earth, when they occur in the northern hemisphere, but clockwise when they develop in the southern hemisphere. this is caused by what is called the coriolis effect, and is a func- tion of the rotation of the earth acting upon moving masses of air at different latitudes. the effect is also seen in water swirling down a drain. the coriolis effect provides a physical basis for the different uses of dockwise and counterdockwise vortices in magic. the nature of the vortex explains why ancient hebrew and babylonian writ- ings said that god manifested out of a whirlwind. all creative acts of god must pass through the point by means of spiral motion. it is the only way to get from there to here. i

TYSON DONALD SOUL FLIGHT

d by shamans generally fall into three groups (1) pain (2) music, and (3) drugs. pain exalting the mind through pain or fatigue inflicted on the body takes the form of trials of endurance. the discomfort is sustained for prolonged periods, allowing normal consciousness to slip gradually into the entranced state necessary for the separation of the astral body. frequently, the shaman denies himself water and food, denies himself sleep, exposes his body to the elements, and may even inflict injuries of various kinds upon himself, or have his disciples inflict these injuries. for example, the shaman might have his body bound in an uncomfortable position, or slash his arms and chest to deliberately make himself weak with blood loss and the pain of the cuts. other forms of endurance include sitt

it so that the pores were opened.29 it is likely that it was also rubbed into the genitals. 29. murray, 100. chapter two: witches' flying ointment 29 three recipes for flying ointment margaret a. murray provided three simple recipes for flying ointment in the final appendix of her witch-cult in western europe that are translated into english from an unnamed french source, or sources. 1. parsley, water of aconite, poplar leaves, and soot. 2. water parsnip, sweet flag, cinquefoil, bat's blood, deadly nightshade, and oil. 3. baby's fat, juice of water parsnip, aconite, cinquefoil, deadly nightshade, and t.he active ingredient of the first formula is aconite, which is derived from a root and was a poison well-known to the romans. it is an alkaloid that causes irregularity and stopping of the

een hemlock, which he says closely resembles parsley. hemlock, a poison used in classical times, produces paralysis of'the body that is sometimes accompanied by delirium. the second formula contains the active ingredient deadly nightshade, or belladonna. in moderate doses, it generates excitement or delirium, but eating as few as fourteen berries is known to have caused death. clark suggests that water parsnip, which is harmless, may actually refer to the poisonous water hemlock or cowbane. the active ingredients of the third formula are aconite and deadly nightshade. together they would cause irregularity in the heartbeat and emotional excitement. notice that two of the recipes contain soot, which has no active function but would blacken the ointments. the first may have been thickened by

to have no active properties, but it is possible that their inclusion created a catalytic effect, enhancing, limiting, or otherwise modifying the power of the active substances. soot appears in seven of the sixteen recipes that hansen regards as reliable. the only ingredient that is found more often is cinquefoil (potentilla reptans) which occurs in eight. the main active ingredients appear to be water hemlock (cicuta vivosa, hemlock (conium maculatum, monkshood (aconitum napellus, opium poppy (papaver somniferum, deadly nightshade (atropa belladonna, henbane (hyoscyamus niger, black nightshade (solanum nigrum, mandrake (mandragora oficinarum, thornapple (datura stramonium, darnel (lolium temulentum, poison lettuce (lactuca virosa) and black poplar (populus niger. hemlock and water hemlock

seeds is made a syrup, which is frequentiy, and to good effect, used to procure rest and sleep in the sick and weak."33 mild poisoning by deadly nightshade brings on high spirits, a sense of timelessness, and deep sleep that is often accompanied by erotic dreams. its common italian name, belladonna (beautiful lady, refers to the historical practice of women applying drops of its juice diluted in water to the surface of their eyes to dilate their pupils, in order to lend themselves a more fascinating and seductive appearance. henbane contains throughout its parts the alkaloid hyoscyamine, and its seeds also contain scopolamine. hansen asserts that henbane by virtue of these alkaloids "can produce in its victims the illusion of having been turned into an the herbalist jo:hn gerard wrote tha

TYSON DONALD THE MAGICAL WORKBOOK

ise 9 inward concentration 11: thought stream .31 exercise 10 inward concentration 111: daily recall .34 exercise i 1 breathing i: color breathing .39 exercise 12 breathing 11: pore breathing .44 exercise 13 breathing 111: the nine-seven breath .47 exercise 14 outward concentration i: time watching .50 exercise 15 outward concentration 11: candle burning .53 exercise 76 outward concentration 111: water boiling .55 exercise 17 visualization i: geometric shapes .57 exercise 18 visualization 11: leaving the body .61 exercise 19 visualization 111: astral temple .64 contents ix exercise 20 projection of the will i: affecting an object .68 exercise 2 1 projection of the will 11: affecting an element. 71 exercise 22 projection of the will 111: affecting a living being .74 exercise 2 3 aura awaren

beginners often have difficulty making or procuring instruments. when employed in rituals, instruments distract beginners from the real work of creative visualization and inner concentration. the tools i have described are simple and inexpensive, and will be available to everyone. they consist of a knife, the tattwa symbols cut from cardboard, various receptacles to hold common substances such as water and salt, candles, regular coins, a deck of tarot cards, incense sticks and cones, a dowsing pendulum that can be made from a piece of thread and a ring, and simple objects such as a watch and a kettle. no ritual clothing is needed, nor is it necessary to create magic talismans, pentacles, or sigils. xvi introduction exercises complete and practical this book was written in direct response t

gical topics that simplifj. their subject to such a degree, nothing of practical value remains. these works advocate a sort of "shake-and-bake" instant magic. it is assumed by their authors that no preparation and no inner development is required, merely the mechanical execution of a few physical actions, the utterance of a dozen words memorized by rote, and usually, the lighting of a candle. add water and stir-miracle follows after fifteen minutes. it is quite obvious that those who write such books have no knowledge of magic. the tragedy is that their books mislead many serious beginners into believing that magic requires no effort-or worse, that magic is an obvious fraud and a waste of time. it is hoped that the present work finds a middle ground between overwhelming the begnner with de

eption of your head slip from your consciousness. continue to breathe with a slow and regular rhythm. be aware of your existence as consciousness separate from your physical form. imagine that you lie in a comfortable posture in the bottom of a boat that floats upon the gentle stream of a river. feel the fresh air and gentle sunlight upon your skin. allow yourself to be borne along by the flowing water. continue in this relaxed state for five or ten minutes. raise your hands and apply them gently to your face so that the heels of your palms press into the hollows of your closed eyes. draw your hands downward as though slipping off a skin-tight mask. slowly open your physical eyes, yawn to stretch your jaw, and gently move and stretch your arms and legs. if you feel slightly dizzy, remain l

ht yellow color, the rustling breeze, and the flower scent. withdraw awareness from your left hand and move it into your right hand. feel dampness surround your fingers and palm like a soft glove, just as though your right hand lay enveloped in a cool mist. the mist moves up your arm. after a time your hand and forearm feel distinctly moist. imagine that your hand floats upon the surface of clear water over which hangs a white mist. feel droplets of water condense on your palm and trickle across your wrist. fill your imagination with a deep blue color, and at the same time smell the salty dampness of the sea and hear the distant, rhythmic sigh of waves on a sandy beach. maintain for several minutes this combined impression of wetness on your right hand and forearm, the deep color blue, the

TYSON DONALD THE POWER OF THE WORD

comes out over and over again (psychology and alchemy [princeton university press, 19801, p. 26. jung saw the shifting of focus back and forth between systems based on three and four as a wavering between a spiritual and a physical emphasis. alchemists captured this dynamic relationship in the symbol of the squared circle. along with the making of the philosopher's stone and the discovery of the water of life, the squaring of the circle was the prime achievement of alchemy. it was represented geometrically by a circle within which was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity, which in the highest mystery returns to unity once again. the center and perimeter meet and are the same. th

of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with the second he. this quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand for, respectively, air, wate

agic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands stands for fire, and thus the yod of the name. the suit of cups is water and the first he. the suit of swords is air and the vau. the suit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is possible to characterize the nature of the sixteen royal cards of the lesser

s air and the vau. the suit of pentacles is earth and the second he. within each suit of the tarot are four face cards, and these are subdivided into elements. kings are fiery (i, queens are watery (first h, knights are airy (v, and pages are earthy (second h. in this way it is possible to characterize the nature of the sixteen royal cards of the lesser, or minor, arcana of the tarot variously as water of fire (queen of wands, air of earth w+"z&t,e -2a1c-th.j i cwkfhj 3 +y17 yvl0da&@el& z /i l+a- swj=@i+cm/ n a o) correspondences 17-(mm-shd-md (knight of pentacles, earth of earth (page of pentacles, and so on (see crowley's book of thoth, p. 23. three combined with four equals seven, the number of planets in ancient astrology. the planets are compounded out of combinations of three pure pr

e are six possible permutations of the glyph for mercury. the paired planets venus-mars and jupiter-saturn may be related to the fourfold ihvh itself, because these four planets have in them the principle of earth, yet are not complete individually, but only when considered as a set. these three principles, under the names cardinal, fixed, and mutable, together with the four occult elements fire, water, air, and earth, combine in pairs to form the twelve signs of the zodiac. not surprisingly, there are twelve possible permutations of the letters of the name, and these make up distinct names in their own right (were it not for the repetition of the letter h, twenty-four permutations would be possible. the twelve overt banners of tetragrammaton are individually assigned to the signs of the z

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

self and- perhaps- the unknown that lies beyond. for communication with the prince of darkness, the creator of isolate intelligence, the chamber should be dark, display his pentagram (the kaliyuga productions pentagram will do excellently if like uncle setnakt you can't paint your own, and those ritual tools you deem necessary. you'll also need a quantity of sweet liquid (uncle setnakt recommends water with a little honey- this mixture may touch off some dim ancestral memories indeed considering that the roots of the words "mead"and "soma" both mean honeyed water. the chamber should be quiet and out of the way, so you can relax, calmly listen to yourself. 2. prepare yourself. read through this article and be sure you've found the internal and external facts you'll need. dress for the occas

VOX SABBATUM

s my chariot. encircle my spirit o crooked dragon, bring forth my bride within me, whom i call onorthochrasaei, named lilith az, to ride the beast of my self! i summon phloxopha, dev of heat and the scorching desert, from the south! i summon erimacho, the dev of dryness from the east! i summon oroorrothos, dev of the cold north of arezura vox sabbatum the witches sabbat 26 i summon athuro, dev of water and the coiling waters of leviathan and tiamat! who stands in the center within me is az lilith, my bride! i call now my druj and dev of the deserts and mountains, those who through me are created! akoman isolate druj of the adverse mind zairi the venom maker, the kiss of the serpent araska dev of the evil eye akatash who opens the isolate way of the left hand path nas the druj of the shadow

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

s also that a desire arose in him to create the world, and in order to do this he took upon himself the form of the god khepera, who from first to last was regarded as the creator, par excellence, among all the gods known to the egyptians. when this transformation of neb-er-tcher into khepera took place the heavens and the earth had not been created, but there seems to have existed a vast mass of water, or world-ocean, called nu, and it must have been in this that the transformation took place. in this celestial ocean were the germs of all the living things which afterwards took form in heaven and on earth, but they existed in a state of inertness and helplessness. out of this ocean khepera raised himself, and so passed from a state of passiveness and inertness into one of activity. when k

s to destroy the power of all noxious reptiles that dwelt on the earth. with this object in view he told thoth to summon keb, the earth-god, to his presence, and this god having arrived, ra told him that war must be made against the serpents that dwelt in his dominions. he further commanded him to go to the god nu, and to tell him to set a watch over all the reptiles that were in the earth and in water, and to draw up a writing for every place in which serpents are known to be, containing strict orders that they are to bite, no one. though these serpents knew that ra was retiring from the earth, they were never to forget that his rays would fall upon them. in his place their father keb was to keep watch over them, and he was their father for ever. as a further protection against them ra pr

proclaim that the soul which animated ra was the soul of the aged one, and that of shu, khnemu, heh &c, and then he must proclaim that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must wear white sandals, and his body must be anointed with holy oil. he must burn incense in a censer, and a figure of maat (truth) must be painted on his tongue with green paint. these regulations applied to the laity as well as to the clergy. iii. the legend of ra and isis. the original text of this very interesting legend is written in the hieratic character on a papyrus preserved at

ry pain. he then commanded that all the gods who had any knowledge of magical spells should come to him, and when they came, isis, the great lady of spells, the destroyer of diseases, and the revivifier of the dead, came with them. turning to ra she said "what hath happened, o divine father" and in answer the god told her that a serpent had bitten him, that he was hotter than fire and colder than water, that his limbs quaked, and that he was losing the power of sight. then isis said to him with guile "divine father, tell me thy name, for he who uttereth his own name shall live" thereupon ra proceeded to enumerate the various things that he had done, and to describe his creative acts, and ended his speech to isis by saying, that he was khepera in the morning, ra at noon, and temu in the eve

cases of poisoning, for it rendered the bite or sting of every venomous reptile harmless. it drove the poison out of ra, and since it was composed by isis after she obtained the knowledge of his secret name it was irresistible. if the words were written on papyrus or linen over a figure of temu or heru-hekenu, or isis, or horus, they became a mighty charm. if the papyrus or linen were steeped in water and the water drunk, the words were equally efficacious as a charm against snakebites. to this day water in which the written words of a text from the kur'an have been dissolved, or water drunk from a bowl on the inside of which religious texts have been written, is still regarded as a neverfailing charm in egypt and the sudan. thus we see that the modern custom of drinking magical water was

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH