Michael Wynn's Occult Reference Library
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1 10 INITIATION CEREMONY

ifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand between the pilla

3 8 INITIATION CEREMONY

iereus 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 image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, str

ison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the comple

d the 30th and 31st paths which are those of resh and shin are bound thereto. the sign of this grade is thus given; stand with the heels together, raise the arms till the elbows are level with the shoulders bring the hands across the chest touching the thumbs and tips of fingers thus forming a triangle apex downwards. this represents the element of water to which this grade is attributed, and the waters of creation. the grip or token is the general grip of the first order. the grand word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah

4 7 INITIATION CEREMONY

measureless heavens, and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierophant's throne, handing practicus the calvary cross of 12 squares. hiero: the calvary cross of 12 squares fitly represents the zodiac, which embraces the waters of nu, as the ancient egyptians called the heavens; the waters which be above the firmament. it also alludes to the eternal river of eden divided into four heads which finds their correlatives in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because i

lled the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the 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 i

of the paths of the tree. and he set it on a pole, that is, twined round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents, is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of

d it are the stars of the seven planets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also represents the planet venus, through whose sphere the influences of chesed descend. she is aima, binah and tebunah, the great supernal mother, aima elohim pouring upon the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, wh

s; virgo born of a virgin, aries the sacrificial lamb; fire the fire of the holy spirit; taurus the ox of earth, in whose manger he was laid; and lastly aries, the flocks of sheep whose herdsmen came to worship him. elohim yields air, libra, aries; virgo, water; the firmament, the balanced force, the fire of the spirit (for aries is a fiery sign operating in the zodiac) the virgin goddess and the waters of creation. returning to the spelling of yeheshuah, it is easy to see that the lamb is an appropriate symbol of jesus, from the prevalence of the aries symbol, whose fire is subdued and modified by its other associations. hiero: returns to his seat. heg: leads practicus to west. hiereus: in the theoricus grade you were shown the lineal figures attributed to the planets. the figures as show

first even unto malkuth and be born of her. the grade of philosophus is referred unto the sephira netzach and the 27th, 28th, and 29th paths are bound thereto. the sign of the grade is given by raising the arms above the head making with the thumbs and fingers a triangle apex upwards. this represents the element of fire, to which this grade is attributed, and also the spirit which moved upon the waters of creation. the grip or token is the general grip of the first order. the grand word is a name of nine letters tetragrammaton tzabaoth, which means the lard of armies. the mystic number is 28 and from it is formed the pass word of the grade which is koch (kaph, cheth) meaning power. it should be lettered separately when given. unto this grade and unto the sephira netzach, the 7th path of t

ret names of god oip teea pdoce which are borne upon the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangles are the three fold forms of fire. hiero: pract: proceed to the east. hiero: the portals in the east and north east conduct to the higher. the others are those of the paths you have already traversed. this grade is also related to the planet venus. its kamea or mystical sq

meter answering to the sephiroth; the height was 5 cubits the number of the letter heh. 30 cubits was its circumference, the 10 cubits multiplied by the ternary. beneath the rim were 300 knots, the number of the holy letter shin and of the name ruach elohim and it stood upon the 12 oxen, answering to the 12 stars of the crown of aima, the great mother. it is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminating tower of light and i give you the symbol of asch, which is the hebrew word

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the coming of the spring rains, to bring fertility, at the spring equinox. like innana, she is a goddess of fertility, restoration, renewal, birth and the life cycles; she also represents power with responsibility and necessary sacrifice for future gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently invok

ur undertakings and to create this circle of light. may the circle be unbroken that i now make complete* carry the final taper to complete the circle in the west and join it to the burning west candle, saying: fire to fire, water to water, so does power increase* take a crystal from the dish and cast it into the cauldron, saying: so ripples the power to cleanse, to heal and to restore life to the waters of the planet, from whence it has departed* say a few words of healing, perhaps naming special waters you know and care about, and areas where there is no clean drinking water. if working in a group, each person can take it in turns to cast a crystal and add a few words of their own* blow out the four elemental candles in the reverse order in which they were lit, saying: may the circle be u

e-loving witches, myself included, do not really like the concept of using swords, even though they are pretty spectacular for drawing out a circle on a forest floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swords. the sword is the male symbol to the female symbol of the cauldron, and plunging the swords into the waters of the cauldron can be used in love rituals and for the union of male and female, god and goddess energies as the culmination of any rite. however, the chalice and the athame, or wand, tend to be used for the same purpose, unless it is a very grand ceremony. the bell the bell stands in the north of the circle and is an earth symbol. it is an optional tool and can be made from either crystal

illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virgin mary and her cousin elizabeth, mother of john the baptist, to tell them that they were to bear sons who would lead mankind to salvation. it was gabriel who parted the waters of the red sea so that the hebrews could escape from the pharaoh's soldiers. gabriel is usually pictured holding a sceptre or lily. to the followers of islam, gabriel is the spirit of truth who dictated the koran to mohammed. gabriel brings wise words of truth and the clear voice that speaks of hope and a new purpose in life, but also compassion and the acceptance of the weaknesses of onese

e rest of the hour in a pleasurable way with the focus of the ritual or in a family-orientated activity* on the second day at the same hour, light the michael candle and the silver gabriel candle, plus some myrrh incense* take a moonstone, or other crystal of gabriel, and pass it through the flame of the silver candle, saying: flame high, o mystical guardian, with thy mighty sceptre, ruler of the waters of the moon and the oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, dr

cauldron) filled with water and place it to the west of the leaves and the circle of the harvest fruits* take a leaf to symbolise an ending, an unfulfilled hope or plan and another for one that was achieved or a problem now resolved; name first the sorrow and then the gain and drop the leaves into the bowl of water, saying: what is lost and what is gained are balanced and one and the same, as the waters of life flow on* eat a nut or seed or a sliver of fruit, saying: i take with thanks the abundance of the harvest and i bid farewell to the summer with joy and not with sadness* continue to name and float leaves and eat nuts and seeds until your repository of regrets is empty* move the candles closer to the container of water and look into the water and see, either in your mind's vision, or

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, might

e spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna

d that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right hand

ALEISTER CROWLEY LIBER 777

phareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath

ALEISTER CROWLEY LIBER CHANOKH

rtakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, sp

ALEISTER CROWLEY SEPHER SEPHIROTH

l) nyhl) by day mmwy occupation [mundane] work (cf. 415& 420) hk)lm the secret [counsel] of the lord (ps. 25:14; see 353) hwhy dws statute wc 97 changeless, constant; the god amon (na. 3:8) nwm) the son of man md) nb archangel of netzach l)yn)h the appointed time nmz to seize suddenly p+x a hand-breadth, palm (i kings 7:26. ex. 25:25) xp+ a brick, tile hnybl a building; an architect hnbm the good waters of el: quicksilver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright, clear; white xc arrow; lightning; punishment; wound; out! avaunt! go away! cx 99 the pangs of childbirth hdyl ylbx the vault of heaven; an inner chamber; wedlock, nupti

, chiefs myr# dragons (restricted (ps. 74:13) mnynt 551 thy terror *kmy) lead, the metal of saturn; a plummet-line, level, water-level *kn) 552 the daily want, daily desire mymy tdmx 553 the great dragon lwdg nynt 554 bearing seed (rz (rz 555 obscurity htp( the god had (spelt in full :d):h 556 mark, vestige, footstep wmy#r restoration nwqt 557 first, former, primary nw#)r 558 to initiate *knx 560 waters of quiet twxwnm ym a point, prick, dot tdwqn dragons mynynt sorceress r#km sought my#wrd crowd *ks 561 cain nyqt) concealed mystery )twyncd 562 primordial hnw#)r 563 a washing of the hands mydy tly+n 564 the breaker of foundations: the sphere of the elements (i.e. malkuth; see 632) twdwsy mlx the cap-stone (or perhaps impl. a cornerstone, as ps. 118:22) h#)rh nb) and the adam was formed int

ALEISTER CROWLEY TAO TEH KING

then they were not known, let me declare 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 with

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

lways efficient. to profane it is only to turn food into poison. the act must be pure and passionate. it must be held as the union with god in the heart of the holy of holies. one must never forget that a child will be born of that deed. one must choose the environment appropriate to the particular child which one wills to create. one must make sure that the conscious will is written, on the pure waters of a mind unstirred, in letters of fire, by the sun of the soul. one must not create confusion in the talisman, which belongs to the silent self, by letting the speaking self deny the purpose which produced it. if one's true will, the reason of one's incarnation, be to bring peace on earth, one must not perform an act of love with motives of jealousy or emulation. one must fortify one's bod

insfolk with strong venom of toads; she hath been scourged with many rods. she hath been broken in pieces upon the wheel; the hands of the hangman have bound her unto it. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. the hath burst in sunder with the weights of the waters; she hath sunk into the awful sea. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. so am i, o adonai, my beloved, and thou hast burst me utterly in sunder. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. therefore is the seal unloosed, that guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things (liber lxv,iii, vv. 38-48 "intoxica

ALEISTER CROWLEY THE QABALAH

is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus: that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration t

ALEISTER CROWLEY THE SWORD OF SONG

al order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy waters of mere sensualism; the pace quickens, he grows fierce in the mysteries of sapphism and the cult of venus aversa with women; later of the same forms of vice with men, all mingled with wild talk of religious dogma and a general exaltation of priapism at the expense, in particular, of christianity, in which religion, however, he is undoubtedly a believer till the last (the pious will quote ja

ipped our father, and took a present of a great jewel from him, and went his ways. and he was bitterly a-cold, for that was the great water he had passed. but our father s paps glittered with cold, black light, and likewise his navel. wherefore he was comforted. now came the sudden twittering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing. woman, he bade sternly, be still. cleave that with thy sword: or that must i well work? but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man

ALEISTER CROWLEY EQ I 1

the horror. something- something against which nor clothes nor struggles were any protection- was taking possession of her, eating its way into her. and its embrace was deadly cold. yet the hell-clutch at her heart filled her with a fearful joy. she ran forward; she put her arms round the skeleton; she put her young lips to its bony teeth, and kissed it. instantly, as at a signal, a drench of the waters of death washed all the human life out of her being, while a rod as of steel smote her even from the base of the spine to the brain. she had passed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to her

ysteries of the shadowy oaks, to the revolt of imagination, to the insurrection of souls, to the moonlit festivals of love: back where the werewolf lurks, and the moonrakes prowl. back, o back to the song of life, back to the great god pan! and there, wrapped in your goat-skins, drink with the shepherds of tammuz out of the skin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of istar- pure and bright! speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the lord of the crowns; the decider of destiny; the god who prospers all above and beneath! and tarry not, lest as ye wander along the shore of the ionian sea ye hear a voice of lamentation crying "great pan is dead" 177 the bankrupt o where are the terraced gardens of babylon

rraced gardens of babylon, with their mighty groves towering up amongst the clouds? o where is the sun-god of rhodes, whose golden brow was wont to blush with the first fire of dawn, whilst yet the waters at his feet were wrapped in the mists of night? o where is the temple of ephesus, and those who cried unto diana? o where is the gleaming eye of pharos that shone as a star of hope over the wild waters of the sea? children of monsters and of gods, how have ye fallen! for a whirlwind hath arisen and swept through the gates of heaven, and rushed down on the kingdoms of earth, and as a tongue of consuming flame hath it licked up the handicrafts of man and cloaked all in the dust of decay. a yoke hath been laid on the shoulders of the ancient lands; and where once the white feet of semiramis

s of men, and the world is desolate, and greatness and renown are gone. to-day the blue blow-flies of decay sit buzzing on the slow-rolling wheel of fortune, intoxicated on the dust of the dead, and sucking putrefaction from the sinews of the fallen, and rottenness from the charnel-house of might. o reason! thou hast become as a vulture feasting off the corpse of a king as it floats down the dark waters of acheron. nay! not so grand a sight, but as an old, wizened woman, skaldy and of sagging breast, who in the solitude of her "latrina" cuddles and licks the oleograph of a naked youth. o adonis, rest in the arms of aphrodite, seek not the hell-fouled daughter of ceres, who hath grown hideous in the lewd embrace of the serpent-god, betrayer of the knowledge of good and of evil. behold her b

hat now in the elysian fields the sheep of woolly understanding nibble the green turnip-tops of reason and the stubble in the reaped cornfields of knowledge. now all is rational, virtuous, smug, and oily. those who wrestled with the suns and the moons, and trapped the stars of heaven, and sought god on the summits of the mountains, and drove satan into the bowels of the earth, have swum the black waters of styx, and are now in the halls of asgard and the groves of olympus, amongst the jewels of havilah and the soft-limbed houris of paradise. they have left us, and in their stead have come the carrion kites, who have usurped the white thrones of their understanding, and the golden palaces of their wisdom. let us hie back to the cradle of art and the swaddling bands of knowledge, and watch t

an invulnerable, invincible warrior of light. heed not the pedants who chatter as apes among the treetops; watch rather the masters, who in the cave under the cavern breathe forth the breath of life. one saith to thee "abandon all easy, follow the difficult; eat not of the best, but of the most distasteful; pander not to thy pleasures, but feed well thy disgusts; console not thyself, but seek the waters of desolation; rest not thyself, but labour in the depths of the night; aspire not to things precious, but to things contemptible and low" but i say unto thee: heed not this vain man, this blatherer of words! for there is godliness in ease, in fine dishes, and in pleasures, in consolations, in rest, and in precious things. so if in thyself thou findest a jewelled goblet, i say unto 196 thee

nd the deathless one, the great monarch who shall shake from his tangled beard the blood of strife, and who shall cast from his weary hand the sword of desolation. yea! from out the night flashes a sword of flame, from out the darkness speeds an arrow of fire! i am alone, and stand at the helm of the barque of death, and laugh at the fury of the waves; for the prow of my laughter smiteth the dark waters of destruction into a myriad jewels of unutterable and uttermost joy! i am alone, and stand in the centre of the desert of sorrow, and laugh at the misery of earth: for the music of my laughter whirleth the sands of desolation into a golden cloud of unutterable and uttermost joy! i am alone, and stand on the storm cloud of life, and laugh at the shrieking of the winds; for the wings of my 2

living image of the sun, the sun, and the begetter of the sun. he is the divine child, the god-begotten one, and the begetter of god. he is the potent bull, the jewelled snake, the fierce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller of the globes of flame. as a royal eagle he soars through the heavens, and as a great dragon he churns up the waters of the deep. he holds the past between his hands as a casket of precious stones, the future lies before him clear as a mirror of burnished silver, and to-day is as an unsheathed dagger of gold at his girdle. as a slave who is bold becomes a warrior, so a warrior who is fearless becomes a king, changing his battered helm of strength for a glittering crown of light; and as the warrior walks u

ALEISTER CROWLEY EQ I 5

. 1"s" net. i can add nothing to the appreciation which i have written for preface to this volume, which all should read. aleister crowley. look at the cover, and shudder! in this masterpiece of illustration dwells the very soul of the book- the virgin emaciated with insatiable passion; the verminous, illicit night- bird of a prehistoric age (the only conceivable steed for such an one; the turbid waters of imagery; the lurid sky to which tentacular arms appeal to loves too luscious for this world, are all embodied in this simple design. the artist has seized the loathsome horror of the book- i feared even to sign it. look at the cover and shudder; then read it if you dare! e. j. wieland the obsurer phases of love, the more mystic side of passion, have never been more enchantingly delineate

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s and truth. i am the angel of the moon. i am the veiled one that sitteth between the pillars veiled with a shining veil, and on my lap is the open book of the mysteries of the ineffable light. i am the aspiration unto the higher; i am the love of the unknown. i am the blind ache within the heart of man. i am the minister of the sacrament of pain. i swing the censer of worship, and i sprinkle the waters of purification. i am the daughter of the house of the invisible. i am the priestess of the silver star. and she catches me up to her as a mother catches her babe, and holds me up in her left arm, and sets my lips to her breast. and upon her breast is written "rosa mundi est lilium coeli" and i look down upon the open book of the mysteries, and it is open at the page on which is the holy ta

hood is but a little falser than your truth. yet by your truth shall ye come to truth. your truth is your troth with adonai the beloved one. and the chymical marriage of the alchemists beginneth with a weighing, and he that is not found wanting hath within him one spark of fire, so dense and so intense that it cannot be moved, through all the winds of heaven should clamour against it, and all the waters of the abyss surge against it, and all the multitude of the earths heap themselves upon it to smother it. nay, it shall not be moved. and this is the fire of which it is written "hear thou the voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is his

n is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are golden

thing. thou who wouldst enter the domain of the great one of the night of time, this burden must thou take up. deepen not a superficies. but i go on tearing down the veil that i may behold the vision of uti, and hear the voice thererof. and there is a voice: he hath drawn the black bean. and another voice answers it: not otherwise could he plant the rose. and the first voice: he hath drunk of the waters of death. the answer: not otherwise could he water the rose. and the first voice: he hath burnt himself at the fires of life. and the answer: not otherwise could he sun the rose. and the first voice is so faint that i cannot hear it. but the answer is: not otherwise could he pluck the rose. and still i go on, struggling with the blackness. now there is an earthquake. the veil is torn into t

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

upon the earth, and they have stamped with their feet upon the earth, and cried: it moveth not. therefore hath earth opened with strong motion, like the sea, and swallowed them. yea, she hath opened her womb to them that lusted after her, and she hath closed herself upon them. there lie they in torment, until by her quaking the earth is shattered like brittle glass, and dissolved like salt in the waters of his mercy, so that they are cast upon the air to be blown about therein, like seeds that shall take root in the earth; yet turn they their affections upward to the sun. but thou, be thou eager and vigilant, performing punctually the rule. is it not written "change not so much as the style of a letter? depart therefore, for the vision of the voice of the ninth aethyr that is called zip is

ister nephthys, whose name is perfection. and isis must be known of all, but of how few is nephthys known! because she is dark, therefore is she feared. but thou who hast adored her without fear, who hast made thy life an initiation into her mystery, thou that hast neither mother nor father, nor sister nor brother, nor wife nor child, who hast made thyself lonely as the hermit crab that is in the waters of the great sea, behold! when the sistrons are shaken, and the trumpets blare forth the glory of isis, at the end thereof there is silence, and thou shalt commune with nephthys. and having known these, there are the wings of maut the vulture. thou mayest draw to an head the bow of thy magical will; thou mayest loose the shaft and pierce her to the heart. i am eros. take then the bow and th

this is the great mystery of the supernals that are beyond the abyss. for below the abyss, contradiction is division; but above the abyss, contradiction is unity. and there could be nothing true except by virtue of the contradiction that is contained in itself. thou canst not believe how marvelous is this vision of the arrow. and it could never be shut out, except the lords of vision troubled the waters of the pool, the mind of the seer. but they send forth a wind that is a cloud of angels, and they beat the water with their feet, and little waves splash up- they are memories. for the seer hath no head; it is expanded into the universe, a vast and silent sea, crowned with the stars of night. yet in the very midst thereof is the arrow. little images of things that were, are the foam upon th

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ot do this at all. the prana seems equilibrated in the whole organism: i am very peaceful just as a corpse is. it is terribly annoying, in a sense, 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

till held on, his life each moment the plaything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address and he held on his course, humbly, 103 not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea foam over the bow, ride and carry the quarter is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning's spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his persona

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ic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour" trembled on his lips; the very chaos of his being seemed of a sudden to shake itself into form- vast and terrible; but the time had not been fulfilled, and the breath of the creati

en follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the "reverse circumambulation" has its rise from the station of the dadouchos, symbolic of the ending and judging of the world by fire. but also the circumambulation commences with the paths hb:shin and hb:resh, as though bringing into action the solar fire; whilst the reverse commences by

e second ritual of this grade, which consists chiefly of symbolic explanations: the "hierophant" says "while the 0= 0 grade represents the portal of the temple, the 1= 10 grade of zelator will admit you into the holy place. without, the altar of burnt offering symbolises the qliphoth- or evil demons. between the altar and the entrance to the holy place stood the laver of brass, as a symbol of the waters of creation" illustration on page 264 approximated below. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east water=\air_ t o_ a f stolistes dadouches b_ l e_ e a hegemon t r_ t facing east h_ table of seven shew bread branched candlestick_ k. e. r. u. x. lights. unshaded_ hiereus_ diagram 15. arrangement of the temple in the 1= 10 ritual (

reless heavens, and their reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hierophant" then explains to the practicus the calvary cross of twelve squares "the calvary cross of twelve squares fitly represents the zodiac; which embraces the waters of nu, as the ancient egyptians termed the heavens, the waters which be above the firmament. it also alludes to the eternal river of eden, divided into four heads, which find their correlation in the four triplicities of the zodiac" illustration on page 277 approximated below_ hb:shin hb:taw hb:qof_ salt/ lamp air tablet salt brass_ serpent_ banner of east/ heiroph. hegemon. lamp ant_ black

he sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah (seraphim, fiery serpents) or severity, and the waters of chesed or mercy. this serpent is also a type of christ the reconciler, also it is known as nogah amongst the shells, and the celestial serpent of wisdom 'but the serpent of the temptation was the serpent of the tree of the knowledge of good and of evil, and not the serpent of the tree of life" illustration on page 278 approximated below_ aries_ gemini_ taurus aquarius cancer scorpio leo

represents a star with seven principal and fourteen secondary rays, altogether twenty-one, the number of the divine name eheieh. in the egyptian sense it is sirius, the dog-star, the star of isis-sothis. around it are the seven planets. the nude figure 279 is the synthesis of isis, nephthys, and hathoor. she is aima, binah, and tebunah, the great supernal mother aima elohim pouring upon earth the waters of creation. in this key she is completely unveiled, whilst in the twenty-first she was only partially so. the two urns contain the influences of chokhmah and binah. on the right springs the tree of life, and on the left the tree of the knowledge of good and of evil, whereon the bird of hermes alights; therefore this key represents the restored world. illustration on page 280 described "the

mes of the eight edomite kings, and on the horns the names of the eleven dukes of edom. and because in da th was the utmost rise of the great serpent of evil; therefore there is as it were another sephira, making eight heads according to the number of the eight kings; and for the infernal and averse sephiroth eleven instead of ten, according to the number of the eleven dukes of edom. the infernal waters of d ath rushed from the mouth of the dragon- and this is the leviathan. tetragrammaton elohim placed four letters of the holy name, and also the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam" illustration on page 283 partly described "diagram 51. the fall" this is a development from diagram #33 on page 235. it is composed of a circle a

luence of the fire beneath it. the chains which link the lion and the eagle to her waist are symbolic of the paths of hb:nun and hb:ayin, scorpio and capricornus as shown by the scorpion and the goat in the background. in her right hand she bears the torch of solar fire, elevating and volatizing the water in hod by the fiery influence of geburah; while with her left hand she pours from a vase the waters of chesed to temperate and calm the fire of netzach. illustration on page 287 approximated_ visita interiora terrae rectificando invenies occultam lapidem, veram medicinam v.i.t.r.i.o.l.u.m. 1.2.3.4.5.6.7. v.i.t.r.i.o.l. s.u.l.p.h.u.r. m.e.r.c.u.r.y. air water dee spirit subtilis aqua lux terrae salt fiat lux flatus ignis aqua terra\ dee/ air_ water spirit_ diagram 54. the symbolic latin na

efore me was a great white marble temple. at once i prostrated myself, and then entered. before me i saw that all was white and fine within, and that in the temple stood a cubical altar of silver "i knelt before the altar; and as i did so a coldness and moisture seemed to descend upon me, which thrilled me with a delicious freshness like the falling dew. from it a cool stream arose, in the limpid waters of which i bathed my hands. whilst in this position an angel descended with a green garment and gave it me. at first i was unwilling to wear it, but presently i did so, and after i had worn it a little while, i sacrificed it before me, when at once it became a crown of fire "then a voice said to me 'wilt thou be of the guard' and before i could answer yea, or nay, most lovely maidens surrou

t me the glory of the fire is established. vast before me in the distance looms the portal of the glory. i am come before the gates of the glory of god: i cry against them in the name of elohim tzebaoth. lift up your heads o ye gates &c. behind me is the portal of the primal fire: behind me is the golden path of sol: at my right hand is the ruddy light of mars: and before me is the gateway of the waters of the primal sea. in the vast name of al the all enduring let me pass through the gate of the waters of the primal sea. lift up your heads, o ye gates &c. 331 i am come forth from the gates of the glory; around me are breaking the waters of the primal sea: my path is in the deep waters, and my footsteps are in the unknown. vast before me is the portal of geburah: behind it is gleaming the

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ration 62 into a single symbol of the despair and terror of the universe and of the self. yet on all the paths is he, ready to smite whoso falters or swerves, though he have attained almost the last height. how many have i known, like childe roland and his peers, who have come to that dark tower! one young, one brave, one pure- lost! lost! penned in the hells of matter, swept away in the whirling waters of insane vision, true victims of the hashish of the soul. what poignant agony, what moaning abjectness, what self-disgust! what vain folly (of all true hope forlorn) to seek in drugs, in drink, in the pistol or the cord, the paradise they have forfeited by a moment's weakness or a moment's wavering! this "two-handed engine at the door stands ready to smite" each one of us who has not attai

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pposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in

ocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r that hath ended his work! toum goeth down into thy waters, and the daylight passeth, and the shadows come! but i, i pass not, nor go down! the light of my godhead gleams ever in thy glowing skies; ho

in its scintillating intelligence that he little suspected that its overwhelming glory was but the reflection of the supernal flame on the dark face of the waters in which slept the invisible coils of the drowsing serpent of human will. here, on account of its intense darkness, all became to him clear as crystal, in which he could read his own thoughts mirrored in the wavelets of the ever-dancing waters of life. here again existence, as the world mystery, became to him the supreme riddle of the human sphinx; and in his strivings to read it, in his doubts, which minerva -like sprang from his former certainties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme long

ctory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, and wrench the lingam of shiva from between the loins of sakti. justice or mercy are nothing to him; he, as horus the child, must quench the one with the other, as his father osiris quenched the waters of hod with the fires of netzach. good an evil are his implements, for his work is still in the kingdom of the ruach. and so long as his strivings beget, conceive, and bear the fruits of a greater and nobler work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. as osiris he learnt to vanquish himself; rerisen as horus he shall v

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of thy breast. 8. o thou ruin of the mountains, glistening as an old white wolf above the fleecy mists of earth: i swear to thee by the galaxies of thy domain, to press thy lamb's breasts with the teeth of my soul, and drink of the milk and blood of thy subtlety and innocence. 9. o thou eternal river of chaotic law, in whose depths lie locked the secrets of creation; i swear to thee by the primal waters of the deep, to suck up the firmament of thy chaos, and as a volcano to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the ho

ke me as a silver fish darting through the vast depths of the dim-peopled waters; i beseech thee, o thou great god! that i may swim through the vastness of thine abyss, and sink beneath the waveless depths of thy glory: o thou god my god! 8. o thou mighty god, make me as a white ram that is athirst in a sun- scorched desert of bitterness; i beseech thee, o thou great god! that i may seek the deep waters of thy wisdom, and plunge into the whiteness of thine effulgence: o thou god my god! 9. o thou mighty god, make me as a thunder-smitten bull that is drunk upon the vintage of thy blood; i beseech thee, o thou great god! that i may bellow through the universe thy power, and trample the nectar-sweet grapes of thine essence: o thou god my god! 10. o thou mighty god, make me as a black eunuch o

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everything to itself? he believes in his virtue and in his genius; can you not guess the end? all the surrounding objects are so many suggestions which stir in him a world of thought, all more coloured, more living, more subtle than ever, clothed in a magic glamour "these mighty cities" says he to himself "where the superb buildings tower one above the other; these beautiful ships balanced by the waters of the roadstead in homesick idleness, that seem to translate our thought 'when shall we set sail for happiness; these museums full of lovely shapes and intoxicating colours; these libraries where are accumulated the works of science and the dreams of poetry; this concourse of instruments whose music is one; these enchantress women, made yet more charming by the science of adornment and coq

ature, spirit, heaven, 135 reason, nirvana, asgard, no-thing or no-god, so long as he "has" a goal in view, and a goal he is striving to attain. without a goal, he is but a human ship without port or destination; and, without striving, work, will to attain, he is but a human derelict, rudderless and mastless, tossed hither and thither by the billows of lunacy, eventually to sink beneath the black waters of madness and death. thus we find that outside the asylum, we, one and all of us, are strenuously or slothfully, willingly or unwillingly, consciously or unconsciously, progressing slowly or speedily towards "some" goal that we have set up as an ideal before us. follow the road to that goal, subdue all difficulties, and, when the last has been vanquished, we shall find that that "some goal

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of the soul's power of vision. there is a fathomless meaning, an intensity of delight in all our surroundings, which our eyes must be unsealed to see. in the jubilance of hasheesh, we have only arrived by an improper pathway at the secret of that infinity of beauty which shall be beheld in heaven and earth when the veil of the corporeal drops off, and we know as we are known. then from the muddy waters of our life, defiled by the centuries of degeneracy through which they have flowed, we shall ascend to the old-time original fount, and grow rapturous with its apocalytpic draught. i do not remember whether i have yet mentioned that in the hasheesh state an occasional awakening occurs, perhaps as often as twice in an hour (though i have no way of judging accurately, from the singular proper

ous errand as live and tremulous as the heave of their own great hearts- heaves that are the world's sighs for the little brood that teases it, and festers the green and waving glory of its skin and hair. 320 "much have i looked upon- i, the now crawling, damp and sightless evidence of her sight "i am her eyes "empires shone in me: suns set, moons arose, and were drowned like lovely naiads in the waters of the sky. i knew wild flowers so beautiful, that one dared not touch them lest their beauty start to mere ugly life "i am that quiver of fragile and delicious expectation that shone in the virgin eyes of here when. o happy hour "i am that greediness, that terrible woman's greediness, fierce as drought, relentless as death, which devours its own portion in the feast of life "and i too, lik

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e not only broke a link with the darkening past, but forged so might an one with the gleaming future, that soon he was destined to weld it to the all encircling chain of the great brotherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless into the boiling waters of discontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second

rance of the face (4) bright eyes (5) hearing constantly the n da. 75 the sushumn may in more than one way be compared to prometheus, or the hollow reed, who as the mediator between heaven and earth transmitted the mystic fire from the moon. again the mahalingam or omicron phi alpha lambda lambda omicron sigma. for further see "the canon" p. 119. 76 manas and chittam differ as the movement of the waters of a lake differ from the water itself. 77 manas and chittam differ as the movement of the waters of a lake differ from the water itself. the atma of anthak rana has 5 sheaths, called kos'as.78 85 1. anandam y kos'a, body of bliss, is innermost. it is still an illusion. atma, buddhi and manas at most participate. 2. manom y kos'a. the illusionary thought-sheath including manas, buddhi, chit

iousness. the three last stages dh ran, dhy na and sam dhi, which are so intimately associated, are classed under the one name of samy ma.139 thus meditation should rise from the object to the objectless. firstly the external cause of sensations should be perceived, then their internal motions, and lastly the reaction of the mind. by thus doing will the yogi control the waves of the mind, and the waters of the great ocean will cease to be disturbed by their rise and fall, and they will become still and full of rest, so that like a mirror will they reflect the unimaginable glory of the atman. and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw the holy city, new jerusalem, coming down from god out of he

n bindumati be a latter day interpolation, was highly thought of under the name of an "act of truth" thus, though king sivi gave his eyes to the man who begged them of him, he received others by an act of truth, by the gift of siddhi, or iddhi as the buddhists call it. an act, which is explained by the fair courtesan bindumati as follows. when king asoka asked her by what power she had caused the waters of the ganges to flow backwards. she answered: whosoever, o king, gives me gold- be he a noble, or a brahman, or tradesman, or a servant- i regard them all alike. when i see he is a noble i make no distinction in his favour. if i know him to be a slave i despise him 128 not. free alike from fawning and from dislike do i do service to 202 we have seen how in the ch ndogya upanishad that all

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seen, each as may be fitting. but the brightness of the sun and its heat dazzled me and scorched me. my members refused to obey; and i slid backward into the great stream that was here so icy cold, and it refreshed me and comforted me. now then i was minded to enter again the ark when there flew unto me, i wot not whence, a dove, and perched upon my shoulder. and thus i swam for a while, and the waters of the stream were soft and warm, caressing me. yet i felt that this aimless drifting was enervating my limbs; so i gathered some stray planks of my raft- for they still floated round the ark- and began half playfully to paddle, with what purpose i cannot tell. and so it was ordered that the dove flew to me with an oak-leaf in its beak. 61 thereat i was silent. but gazing eagerly thereon, i

and it was withered, and sunk beneath the stream. and i looked for the dove, and it was wrapped round with a most hideous serpent. and i was helpless. in the end he devoured that rose-winged companion of my journey, and went seeking a new prey. now in this cataract i had most surely been wrecked but that i clung tightly to the boat. this indeed floated as serenely as if it had been upon the still waters of a lake; and when i had a little plucked up courage, i saw sitting at the helm him that is appointed to steer; i saw him face to face. this then endured for a space; and with his aid i began ship-buildning "for (said he "there are many that swim, and find no boats. be it thy task to aid them" of my journey to the house he spake nothing. but in the ship-building came the fair man my brothe

e is. such persons "swollen with wind, and the rank mist they draw, rot inwardly, and foul contagion spread" as milton wrote of a less dangerous set of spiritual guides. for their unhappy followers and imitators, no words of pity suffice. the whole universe is for them but "the glass of their fool's face; only, unlike sir palamedes, they admire it. moral and spiritual narcissi, they perish in the waters of illusion. a friend of mine, a solicitor in naples, has told me strange tales of where such self-adoration ends. and the subtlety of the devil is shown particularly in the method by which such neophytes are caught by the black brothers. there is an exaggerated awe, a solemnity of diction, a vanity of archaic phrases, a false veil of holiness upon the unclean shrine. stilted affectation ma

ALEXANDRIAN BOOK OF SHADOWS OCCULT

e cauldron, the lance to the grail, spirit to flesh, man to woman, sun to earth. saluting hps with wand, he joins the coven in their circle. hps picks up a sprinkler and stands by the cauldron, saying: hps: dance ye about the cauldron of cerridwen, the goddess, and be ye blessed with the touch of this ccnsecrated water; even as the sun, the lord of life, ariseth in his strength in the sign of the waters of life. hp leads a slow circle dance deosil about the cauldron. as each passes, hps sprinkles them with water from it. cakes and wine follow and dances, rites and games as the hps shall direct. a balefire may be lit and leaped. notes l based on stewart farrar's what witches do, which is based on alex sander's bos there's a similar ritual given as "a beautiful old fire rite to the horned go

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tian times amongst the martyrs. he himself is rather a martial figure, a disciplinarian, and a man of iron rule and will. he is tall and spare with rather a long thin face, black hair, pale complexion and piercing blue eyes. his work at this time is exceedingly responsible, for to him is given the problem of steering the thought of the occident out of its present state of unrest into the peaceful waters of certitude and knowledge, and of preparing the way in europe and america for the eventual coming of the world teacher. he is well known in the bible history, coming before us first as joshua the son of nun, appearing again in the time of ezra as jeshua, taking the third initiation, as related in the book of zechariah, as joshua, and in the gospel story he is known for two great sacrifices

the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life may arise those sounds and scents, and a vibration strong enough to cross the intervening space between it and the portal; to still the restless waters of the emotional life, so that in their limpid, still expanse, that portal may be reflected, and the lower life mirror forth the spiritual life of the indwelling divinity; to pass through the fiery furnace those motives, words, and thoughts which are the mainspring of activity, and have their origin upon the mental plane. when these three aspects of the manifesting ego, the god within, are

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ccult "distillation and evaporation" these devas will eventually form part of the gaseous fiery group and become those fires which are the basis of the divine alchemy. speaking generally, it must be remembered that the earth devas of densest matter become, in the course of evolution, the devas of the waters, and find their way eventually on to the astral plane, the cosmic liquid; the devas of the waters of the physical plane find their way, through service, on to the gaseous subplane, and then to the cosmic gaseous, becoming the devas of the mental plane. this literally and occultly constitutes the transmutation of desire into thought. the gaseous devas become eventually the devas of the fourth ether, and from thence in long aeons, find their way to the cosmic fourth ether, the buddhic pla

ity by the builders, are three in number: a. the gaseous elementals. b. the liquid elementals. c. the strictly dense elementals. one group concerns itself with the fiery channels, with the fires of the human body, and with the different gases to be found within the human periphery. another group is to be seen working in connection with the circulatory system, and with all the liquids, juices, and waters of the body; whilst the third is largely involved in the construction of the frame, through the right apportioning of the minerals and chemicals. a hint in connection with medicine is here to be found; it is occultly true that just as the liquid devas and elementals are closely related to the vegetable kingdom, and both to the plane of the emotions, the logoic liquid body, so the ills of me

a physical body, and next, the dispersal of the building forces, now that their work is completed. this last set of formulas is of exceeding interest, and were they not so powerful the magician might find himself cumbered with the produce of his thought, and the prey of a vital form, and of certain "devas of the waters" who would never leave him until they had completely drained from him all the "waters of his nature" absorbing it into their own nature, and producing his astral death. the curious phenomenon would then be seen of the ego or solar angel being incarnated in the mental sheath, yet separated from the physical body, owing to the occult "drowning" of the magician. there is nothing left for the ego to do then but to snap the sutratma or thread, and sever all connection with the lo

mind" s. d, ii, 521. 177 3: the astrological key is referred to in the s. d, vol. ii, 26. 178 4: agni, the god of fire in the veda; the oldest and the most revered of the gods in india. he is the triple aspect of fire and therefore the sum total of manifestation. he is regarded also as the lord of the mental plane (the 5th plane) whose symbol is fire. varuna, the god of water, in the sense of the waters of space, or the waters of matter. he is regarded also as the ruler of the astral plane (the 6th plane) whose symbol is water. kshiti, the god of the earth in the sense of dense substance, and not a planetary body; he is the god of the physical plane, the seventh plane. 179 5: the fortynine manus. they are the patrons or guardians of the race cycles in a manvantara, or day of brahma. there

ALICE A BAILEY05 THE LIGHT OF THE SOUL

t, the christ principle, the second aspect of divinity, the christ in incarnation, whether it is the cosmic christ (expressing himself through a solar system) or the individual christ the potential saviour within each human being. this is the "christ in you, the hope of glory (col. i:27) if the student will also study the fish avatar of vishnu he will learn still more. 2. the fish swimming in the waters of matter, an extension of the same idea only carried down to its more obvious present expression, man as the personality. where there is no longing for any object whatsoever, and where there is no desire for rebirth (ever the outcome of longing for "form-expression" or material manifestation) then the true thirstlessness is attained, and the liberated man turns his back upon all the forms

the great receiver and the one is known" in these words the purification by fire and by air is dealt with and this is the purification- 116- the light of the soul copyright 1998 lucis trust undergone on the path of yoga. purification by water has been submitted to in the later stages of the life of the highly evolved man, prior to treading the path of discipleship, and is hinted at in the words "waters of sorrow" so often used. now the fiery ordeal is undergone and the entire lower nature is passed through the fire. this is the first meaning and the one with which the aspirant is most concerned. it is called forth when he can, from his heart, send forth the call for fire, embodied in the words "i seek the way; i yearn to know. visions i see, and fleeting deep impressions. behind the porta

orlds is brought about. the language used is necessarily symbolic and its meaning must not be lost through a materializing of its real significance. levitation, the power to walk on water, and ability to withstand the gravitational pull of the earth is its lowest and least important significance. 1. freedom from water is a symbolic way of stating that the astral nature is subjugated and the great waters of illusion can no longer hold the emancipated soul. the energies of the solar plexus no longer dominate. 2. liberation from the thorny path refers to the path of physical life, and is nowhere more beautifully referred to than by the christ in his parable of the sowers, where some of the seed fell among thorns. the explanation is given that the thorns are the cares and troubles of worldly e

eror and not slave "the fivefold one hath entered into peace, yet walks our sphere. that which is dense and dark now shineth with a clear pure light, and radiance poureth from the seven sacred lotuses. he lighteneth the world, and irradiateth the nethermost place with fire divine. that which hath hitherto been restless, wild as the ocean, turgid as the stormy sea, lies quiet and still. limpid the waters of the lower life and fit to offer to the thirsty ones who, groping, cry of thirst. that which hath slain and veiled the real for many lengthy aeons is itself slain, and with its death the separated life is ended. the one is seen. the voice is heard. the real is known, the vision glimpsed. the fire of god leaps upward into a flame. the darkest place receives the light. the dawn appears on e

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

any 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, as the thought-form passes downward on to the plane of desire and emotion, it contacts only the seething waters of fear, of suspicion, of hatred, of vicious or purely physical desire. these being more potent than the little form, drown it, and it passes out of sight and out of existence, and the man becomes conscious of another abortive effort. or again, the "condition of the waters" is not that of a self-engendered whirlpool, but is more allied to that of a pool, stirred into a frothy and boiling su

olourful tracery upon its back, and his ears to the melody of its voice. let him discern the jewel, set in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya" no glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through the valley of sacrifice and over the mountains of vision to the gate of deliverance. he may travel sometimes in the dark (and the illusion of darkness is very real; he may travel sometimes in a light so dazzling and bewildering that he can scarcely see the way ahead; he may know what it is to falter on the path, and to drop under the fatigue of service and of

r overlooked by a good physician, and where there is analogously a wrong position upon the path to be followed into manifested existence, death and trouble oft ensue. the analogy is close as you well know. birth is preceded by the "breaking of the waters (in medical parlance, and before the thought-form brings about the desired results on the physical plane there comes too a similar reaction; the waters of desire become so potent as to cause precipitation, and the consequent appearance of the desired form of expression. let us take the facts and analogies as they stand and study them from the standpoint both of the macrocosm and the microcosm. we note that the form absorbs and uses the substance wherein it is immersed. our solar system is one of many, and not the greatest. it constitutes a

n. let us take the facts and analogies as they stand and study them from the standpoint both of the macrocosm and the microcosm. we note that the form absorbs and uses the substance wherein it is immersed. our solar system is one of many, and not the greatest. it constitutes a fragment of a greater whole. this greater whole, formed of seven parts (or seven solar systems, is itself immersed in the waters of space, is born of desire and, therefore, a child of necessity. it draws its life from its surroundings. streaming into our solar system from all sides are force currents, emanating from what a treatise on cosmic fire calls the "one about whom naught may be said. these currents embody his will and desire, express his love or attractive capacity, and manifest as that great thought-form we

lse of the greater whole, and even they are only sensitive to it but are, as yet, utterly unable to conceive of its trend, for it lies beyond mind and love and will. it brings into play factors for which we have no terms and tendencies which are as yet not even remotely visioned on our planet. we have generated a term we call the ether. occultly speaking, this is the modern way of expressing "the waters of space, which are the waters of desire, in which we are immersed. it is in constant ebb and flux, and is the stream of life, constituted of forty-nine types of energy, which pours through the cosmic egoic lotus, and (radiating forth from it) feeds with its measure of sustenance the form solar, planetary, or human for which it is responsible. this is dealt with in a treatise on cosmic fire

which we are immersed. it is in constant ebb and flux, and is the stream of life, constituted of forty-nine types of energy, which pours through the cosmic egoic lotus, and (radiating forth from it) feeds with its measure of sustenance the form solar, planetary, or human for which it is responsible. this is dealt with in a treatise on cosmic fire. man is immersed in forces which are to him as the waters of space are to our solar system. he finds himself, as does our sun and its attendant planets, forming part of a whole, and just as our system is but one of seven systems, drawn together to form the body, or manifested expression of a life, so is the human kingdom of which he is an infinitesimal part, one of seven kingdoms. these are the correspondences in the life of the planetary logos to

tary schemes we will have touched the consciousness of the planetary logos of our special scheme, who is sensing somewhat the united vibrations of the lives of the seven solar logoi. bringing the analogy down closer still, the human kingdom itself is an analogous state of consciousness to the human unit through its subjective force existence, and from the standpoint of consciousness provides "the waters of space" in which a human being thrives and grows. again, we are met in the fourth kingdom with expressions of the same seven forces, and as man awakens to a recognition of the seven rays or types, and begins to work consciously with them, he is taking the first step towards transcending them and controlling them within his field of operation. this is now taking place. knowledge of the sev

thus a close interplay be brought about. this will lead to such potent action that there will be a streaming forth of new cells to the pineal gland and at the same time such a strong reaction set up that the entire body will be affected, resulting in the streaming upward of many stimulated lives to take the places of those who are finding their way into the centre of hierarchical endeavour. the "waters of space, in which this re-orientation and reversal of tendencies is progressing, are in a state of violent turmoil. the vortex of conflicting desire in which men find themselves is now chaotic and so potent that these waters are stirred to the very depths. students of modern history and of social order are faced with an unprecedented condition, corresponding in the corporate body of humani

ire, drawing the builders to the centre of endeavour. let these three laws hold sway, the law of synthetic limitation, of vibratory interplay, and of active precipitation. the one concerns the life, the second concerns the building, and the third produces manifested existence. let him deal first with the outer builders, sending his call to the periphery of his circle of influence. let him set the waters of living substance in motion by his idea and impulse, bending the builders to his purpose and plan. let him build with judgment and with skill, preserving always the "stool of the director" and coming not down into close contact with his thought-form. let him project, in time and space, his form through visualization, meditation and skill in action, and so produce that which his will comma

sires, and his need creates. let him withdraw the builders of the outer form, and let the inner builders of dynamic force push it forth into manifestation. through the eye of the creator are these inner builders brought to functioning, directed action. through the word of the creator were the outer builders guided. through the ear of the creator the volume of the greater word vibrates through the waters of space. let him remember the order of creative work. the waters of space respond to the word. the builders build. the cycle of creation ends and the form is adequate in manifestation. the cycle of performance succeeds and depends for its duration on the potency of the inner builders, who constitute the subjective form and transmit the vitalising life. let him remember that the cessation o

adepts (again under instructions from the masters at shamballa) began to withdraw into the temples, to make the mysteries more difficult of attainment and to work against abuses and distortions, a number of their erstwhile followers, many of great power and knowledge, fought them and thus we have one of the causes of the appearing of black and white magic, and one of the reasons of the purifying waters of the flood being deemed necessary. c. the powerful thought-forms built up in the early ibezhan mysteries and which (particularly in america) are as yet undestroyed. this gigantic "dweller on the threshold" of all the true mysteries has to be slaughtered before the aspirant can pass on. 10. the work of the ibezhan adepts and the mysteries of the temple of ibez are still persisting and are

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

n the forces of the night and day? why thus unmoved and calm, untired and unafraid? quality. endurance and fearlessness. 5. see you not god in all, the life in all, and love in all? why separate yourself and leave behind the loved and the well-known? quality..power to detach oneself- 58- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 6. can you arrest the waters of the sixth great sphere? can you stem the flood? can you recover both the raven and the dove? can you, the fish, swim free? quality..overcoming the waters of the emotional nature. this out-going ray of devotion to the ideal, and the incoming ray of magical order or organisation are largely responsible for the type of man's consciousness today. man is essentially devoted (to the point of f

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

their synthesis, the human with the intellect functioning. 4. then he blended this synthesis with a higher spiritual factor and brought to the birth another kingdom in nature, the fifth. christ, having produced in himself one unification or at-one-ment after another, for the benefit of humanity, appears before john the baptist, and passes through the second initiation, that of purification in the waters of jordan. through the process of baptism, and through the temptations which followed, he evidenced his maturity, faced his mission, and demonstrated to the world his purity and his power. the third initiation, that of the transfiguration, testified to the fact of the at-one-ment which christ made between soul and body. integration was complete, and the consequent illumination was made appa

w testament stands for the spiritual man, for god made flesh, and for the birth of that which the material nature carried and veiled for so long. the old testament opens with the appearance of the raven at the time of the founding of the ancient world, as we can begin to know it. the new testament opens with the appearance of a dove one the symbol of the raging waters, the other the symbol of the waters of peace. through christ and the unfoldment of the christ life in each human being will come "the peace which passeth understanding."23 standing there in the waters of jordan, christ faced the world as man. standing upon the top of the mount of transfiguration, he faced the world as god. but in this initiation, he stood on a level with his brethren and demonstrated purity and peace. let us

ked from jesus the demand that forgiveness be accorded. but when life experience has played its part, we have again the "babe in christ" ignorant of the laws of the spiritual kingdom, yet released from the darkness and ignorance of the human kingdom. in the second word from the cross we have the recognition of the baptism episode, which signified purity and release through the purification of the waters of life. the waters of john's baptism released from the thraldom of the personality life. but the baptism to which christ was subjected through the power of his own life, and to which we are also subjected through the life of christ within us, was the baptism of fire and of suffering, which finds its climax of pain upon the cross. that climax of suffering, for the man who could endure unto

rification and probation in preparation for the mysteries; as his significance and influence increase he can pass, stage by stage, through the processes of initiation, and tread the path of holiness. he can be "born in bethlehem" because the germ of that which is dynamic and living is awakened and is gaining potency and significance, and must therefore make its appearance; he can pass through the waters of purification, and attain the mountain-top of transfiguration where that which is of worth shines forth in all its glory. having achieved that moment of heightened experience, and that which he has of value being recognised by god as worth while, he is then, and then only, ready to offer his life upon the altar of sacrifice and of service, and can set his face to go up to jerusalem, there

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

even though necessarily present. in law three, the sacrificing god and the god of the dualities come under certain influences which produce more easily recognised effects. by his death and by his victory over the pairs of opposites, the disciple becomes so magnetic and vibrant, that he serves the race by becoming what he knows he is. immersed, physically, from the angle of the personality, in the waters of earthly existence, yet at the same time he is aware in consciousness of other conditions, of his essential purpose in dying for other lives, and aware also of the method which he must employ in achieving and attaining the releasing equilibrium. when these ideas are dominant in the mind, he can serve his fellow men. these laws have this effect only as they emerge in the consciousness of t

to these forces the unenlightened masses react; for them they are the line of least resistance. when we say masses, we refer to all who do not truly think, but who believe and who accept on the lower or ordinary levels of consciousness. 2. the incoming forces of the aquarian age. these are having a wide and general effect upon the ethers around the earth, upon the vegetation everywhere, upon the waters of the planet, and upon all human beings in the world today who are learning to think. the aquarian inspiration is being registered by all who come under the influence of the new "schools of thought, so-called. the interpretation of the sensed ideals may be in error, but the power to respond to the new forces is there, and the effect upon the mind and brain is real and lasting. one of the f

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

t men's love with love and remember not myself. 4th month the joy of the soul irradiates my life, and lightens all the burdens which those i meet may carry. the joy of the lord is my strength, and i develop strength in joy for others. 5th month the purity of the soul acts like a cleansing flood and bathes my lower self in the- 131- discipleship in the new age- volume i copyright 1998 lucis trust "waters of purification" the body of desire is rendered pure and clean and strong. i can then become a cleansing force to all i meet. 6th month the will of the soul becomes my will. i know no other. that will is love and peace and power and strength to live. it bears me on. it leads me to the cross and to the resurrection. thus only can i raise and lift my fellowmen. 7th month the presence of the s

ane where i work and where dwells and works your soul; the lower point or apex touches the top of your head. then see, pouring down, via the triangle, a stream of light, golden in colour and not white. it is more light orange than white. see this flooding your whole body. when you have visualised this as perfectly as possible, then rest back in that light and bathe in it as you would bathe in the waters of the sea. see it permeating every part of your physical equipment and let it do its work without your having any definite ideas as to what should be accomplished. the rest of the activity is in my hands and you can safely leave it to me. this exercise will aid you in handling your life problem and your service, until such time as you enter into that light wherein consciousness awakens, fr

come when one will feel differently. this aptly describes you. my problem is how to help you back to happy, significant living, my brother. almost all that i can say to you at this stage will fall on listening and willing but uncomprehending ears. should i commend you for successful work, you care not. but, my friend, you have cleaned house; you have fought a good fight; you have gone through the waters of purification and come through on the other side. you have stood steady and held the ground gained e'en though you realise it not. but so great is your psychic fatigue that you see not the gains. you care not for the future nor for the past. life has been hard and your problems great. all that was in you has been expended in facing up to life and to your initial problems; you believe, som

th the spirit of love and peace. 2. then do the following visualisation exercise, after centring your consciousness in the head. a. see in your mind's eye a lake of blue water, entirely surrounded by mountains. b. it is night, and there is no sound upon the lake, except the lapping of the water around the little boat in which you are seated. you can see nothing. c. then, as your boat rocks on the waters of the lake, slowly you watch the dawn awaken in the east behind the mountain tops. d. as you see the light grow, you become aware of other boats that are all slowly making their way towards the gleaming gold at the eastern end of the lake. e. the rest of the visualisation exercises, dating from the points indicated to you above, are entirely at your discretion. i leave the picture unfinish

ion of reality at all. it is based on theological interpretations and human selfishness; it is founded on the misery of mankind and on the failure of disciples and aspirants everywhere to grasp the true nature of love and the real vision of the hierarchical plan. it is the fire of love which he will bring; it is the message of the purificatory fire which he will sound; he will not teach anent the waters of purification, as has hitherto been the symbolic imparted truth; he will impart the fire which burns and destroys all barriers in man's nature, all separating walls between individuals, between groups and between nations. are you prepared as individuals, as disciples and aspirants to submit yourselves to this fire? when a man becomes a chela in the light, certain developments take place w

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ously the "birth of the christ" in the heart, and the "being born again" to which he himself referred (john iii.3) when here on earth before. this new birth is what esotericists mean when they speak of the first initiation. it will not, in the future, be the experience of the occasional disciple but the general experience of countless thousands towards the close of the aquarian age. the purifying waters of the baptism initiation (the second initiation) will submerge hundreds of aspirants in many lands, and these two initiations (which are preparatory to true service, and the third initiation of the transfiguration) will set the seal on christ's mission as the agent of the great spiritual triangle which he represents. the major work of christ, however, as far as the disciples and the defini

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the second initiation. this initiation demonstrates the complete control of 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 o

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

r it widens your horizon and indicates the marvellous scope of the divine plan and the synthesis underlying manifestation. neptune is as you know, the god of the waters, and the term "water" covers many angles of the- 163- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust esoteric wisdom, such as: 1. the whole concept of matter universal and itemised. 2. the "waters of substance" 3. the ocean of life. 4. the world of astral glamour and reaction. 5. the astral plane as a whole. 6. the desire and the emotional nature. 7. the world of focussed incarnation for the masses. 8. mass existence, as in cancer. of all these attributes or conditions of the feminine pole in existence (the material aspect, the constellation cancer is outstandingly symbolic. it prece

f fire. there are two elements in nature which are connected in the public consciousness with the thought of purification one is water and the other is fire. it is in this connection that the water signs, cancer scorpio pisces, are interesting, and the fire signs, aries leo sagittarius, warrant study. fire always carries forward esoterically that which water has begun. in cancer, the purificatory waters of experience begin their beneficent work. this is begun upon the cardinal cross because that cross deals only with wholes and, therefore, with mass experience. in scorpio, the purificatory waters of testing and trials are applied. this takes place upon the fixed cross and their effect is drastic in the extreme. in pisces, the waters of purification are applied through daily life and the pr

upon the cardinal cross because that cross deals only with wholes and, therefore, with mass experience. in scorpio, the purificatory waters of testing and trials are applied. this takes place upon the fixed cross and their effect is drastic in the extreme. in pisces, the waters of purification are applied through daily life and the processes of incarnation; they apply to the "fish swimming in the waters of matter and finding there its sustenance" this is upon the mutable cross of ordinary material existence and experience. thus the influence of the three crosses is brought to bear upon the incarnated son of god upon the wheel of ordinary life and in the usual order. upon the wheel reversed, the fire takes the place of water and burns away all dross. purification of the entire nature is thu

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hich you should now concern yourself. i would call it "the fire of comprehension" it is closely related to the blinding light of realisation, but ever precedes it because it destroys all the glamours which may hide or veil the immediate point of illumination for the disciple. you have approached this fire from the standpoint of the emotional nature and it has been associated in your mind with the waters of the astral plane, thus producing the symbols of mist and fog which are ever caused by the bringing together of fire and water. this concept has conditioned your thinking. i would have you now consider glamour in the light of the fires of comprehension. there comes a time in the disciple's life when he must assume that he knows; he must take the position that he comprehends, and must proc

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

ed, and then the drought arrived and man removed himself. that which had nourished and contained his life became an arid waste and naught was left but bones and dust and a deep thirst which naught in sight could satisfy" yet to the initiate consciousness it remains clear that the desert land must be made anew to flourish like a rose and that his task is the restoration (by the distribution of the waters of life) of its pristine beauty, and not the beauty of its false flowering. he demands, therefore, upon the note of the lower aspect of the personality (i am talking in symbols, that this flowering forth should take place according to the plan. this involves upon his part a vision of that plan, identification with the underlying purpose, and the ability through the medium of the higher mind

us upon the way. in other words, you have the states of individualisation, of initiation, and of identification. the relation between the listening of the aspirant and the knowledge of the initiated disciple has been expressed for us in a certain ancient writing as follows "dimly the one who seeks hears the faint whisper of the life of god; he sees the breathing of that whisper which disturbs the waters of his spatial life. the whisper penetrates. it then becomes the sound of many waters and the word of many voices. great is the confusion but still the listening must go on. listening is the seed of obedience, o chela on the path. more loudly comes the voice; then suddenly the voices dim and listening now gives place to knowing the knowledge of that which lies behind the outer form, the per

l plane. the symbol of fire was this time involved, instead of water, and this fire led to the destruction of men and of cities by fire (literally "fire from heaven, by the evocation of the fiery emotions so prevalent in the councils of men at this time, and by the drought of the year 1947 which burnt up the terrain in europe and in great britain, being curiously enough preceded by the floods and waters of the earlier spring, thus evidencing the repetition of- 396- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust cycles; this repetition is distinctive of natural process, leaving each stage of man's evolution depicted, but producing a climaxing point which is indicative of the past and of the present, but leaving (as is the case today) the futu

ANALYSIS OF THE 5 6 INITIATION

rice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twk

BAPHOMANTIS LUCIFERIAN SATANIC MASS

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 into the chalice, then on your forehead draw an inverted pentagram, then kneel down before the alter and say: i who am the joys and pleasures of life, which strong men have forever sought, have come to give you, lord lucifer, my eternal love, to serve you for all of eternity, accept me now for i am truly yours forever! i shall take comfort within you. accept

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

. i would also like to thank dr. kathleen erndl and dr. john corrigan for their advice in this work along the way and for agreeing to be part of my defense committee. both dr. erndl and dr. corrigan have played influential roles in my academic growth. dr. erndl has contributed greatly to my learning in asian studies and dr. corrigan is responsible for first introducing me to the deep but inviting waters of the academic study of religion. i would like to thank dr. douglas duckworth for his assistance in translating a good portion of the tibetan materials utilized in this work. he took the time outside of scheduled classes to work with me on this material, fortifying my understanding of these ritual texts and clarifying many troublesome points. i owe a debt of gratitude to david germano, rob

BLAVATSKY H P ANTHROPOGENESIS

and anthropological, or rather phallic, notions. samothrace is known historically to have been famous in antiquity for a deluge, which submerged the country and reached the top of the highest mountains; an event which happened before the age of the argonauts. it was overflowed very[[footnote(s* vide "adam-adami" in part ii. of this volume[[vol. 2, page] 5 the secrets of kouyunjik. suddenly by the waters of the euxine, regarded up to that time as a lake* but the israelites had, moreover, another legend upon which to base their allegory: the "deluge" that transformed the present gobi desert into a sea for the last time, some 10 or 12,000 years ago, and which drove many noahs and their families on to the surrounding mountains. as the babylonian accounts are now only restored from hundreds of

an idea, of mr. p. l. sclater, who asserted, between 1850 and 1860, on zoological grounds the actual existence, in prehistoric times, of a continent which he showed to have extended from madagascar to ceylon and sumatra. it included some portions of what is now africa; but otherwise this gigantic continent, which stretched from the indian ocean to australia, has now wholly disappeared beneath the waters of the pacific, leaving here and there only some of its highland tops which are now islands. mr. a. r. wallace, the naturalist "extends the australia of tertiary periods to new guinea and the solomon islands, and perhaps to fiji" and from its marsupial types he infers "a connection with the northern continent during the[[footnote(s* see volcker "mythological geography" pp. 145 to 170[[vol

o be dried (a (a) the time for its incrustation had arrived. the waters had separated and the process was started. it was the beginning of a new life. this is what one key divulges to us. another key teaches the origin of water, its admixture with fire (liquid fire it calls it* and enters upon an alchemical description of the progeny of the two- solid matter such as minerals and earths. from the "waters of space" the progeny of the male spirit-fire and the female (gaseous) water has become the oceanic expanse on earth. varuna is dragged down from the infinite space, to reign as neptune over the finite seas. as always, the popular fancy is found to be based on a strictly scientific foundation. water is the symbol of the female element everywhere; mater, from which the letter m, is derived p

pralaya is for things visible, not for the arupa, formless, world. the cosmic or universal pralaya comes only at the end of one hundred years of brahma; when the universal dissolution is said to take place. then the avyaya, say the exoteric scriptures, the eternal life symbolized by vishnu, assuming the character of rudra, the destroyer, enters into the seven rays of the sun and drinks up all the waters of the universe "thus fed, the seven solar rays dilate to seven suns and set fire to the whole cosmos* since a maha-yuga is the 1,000th part of a day of brahma[[vol. 2, page] 70 the secret doctrine. add sandhis, i.e, intervals between the reign of each manu, which amount to six maha-yugas, equal to. 25,920,000 the total of these reigns and interregnums of 14 manus, is 1,000 maha-yugas, whic

ed of the past and the present, and remembered the wisdom and prophecies of their ancestor which had all been fulfilled. near them, but unseen of them, was the strong, the mighty one, who rules all things. and ordains the eternal laws that govern the world. they all knew he was there, they felt his presence and his power, but were ignorant of his name. at his command the new earth rose out of the waters of space. to the south above the field of ida, he made another heaven called audlang, and further off, a third, widblain. over gimil's cave, a wondrous palace was erected, covered with gold and shining bright in the sun" these are the three gradually ascending planets of our "chain" there the gods were enthroned, as they used to be. from gimil's heights (the seventh planet or globe, the hig

e "sweat-born" these were the second humanity- composed of the most heterogeneous gigantic semi-human monsters- the first attempts of material nature at building human bodies. the everblooming lands of the second continent (greenland, among others) were transformed, in order, from edens with their eternal spring, into hyperborean hades. this transformation was due to the displacement of the great waters of the globe, to oceans changing their beds; and the bulk of the second race perished in this first great throe of the evolution and consolidation of the globe during the human period. of such great cataclysms there have already been four* and we may expect a fifth for ourselves in due course of time- a few words about "deluges" and "noahs" the accounts in the various puranas about our prog

or the biblical dagon- the man-fish who rose out of the persian gulf* see part. ii "the holy of holies* it is far later on that the moon became a male god; with the hindus it was soma, with the chaldeans nannak or nannar, and sin, the son of mulil, the older bel. the "akkadians" called him the "lord of ghosts; and he was the god of nipoor (niffer) in northern babylonia. it is mulil who caused the waters of the flood to fall from heaven on earth, for which xisuthrus would not allow him to approach his altar. as the modern assyriologists have now ascertained, it is the northern nipoor which is the centre whence chaldean (black) magic spread; and eridu (the southern) which was the primitive seat of the worship of the culture god, the god of divine wisdom- the sun-god being the supreme deity e

on of the first. thus, while the latter reads "and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters" in ch. 7 it is said. and the waters prevailed. and the ark went (with noah, the spirit) upon the face of the waters" thus noah, if identical with the chaldean nuah, is the spirit vivifying matter, which latter is chaos, represented by the deep, or the waters of the flood. in the babylonian legend (the pre-cosmical blended with the terrestrial event) it is ishtar (astaroth or venus, the lunar goddess) who is shut up in the ark and sends out "a dove in search of dry land("isis unveiled" vol. ii, pp. 423 and 424. george smith notes in the "tablets" first the creation of the moon, and then that of the sun "its beauty and perfection are extolled, an

atter "we have no reason to think" he writes "that the idolatry of the gentile world was of a merely arbitrary contrivance; on the contrary, it seems to have been built, almost universally, upon a traditional remembrance of certain real events. these events i apprehend to be the destruction of[[vol. 2, page] 265 bailly and faber. the first (the fourth in esoteric teachings) race of mankind by the waters of the deluge (chap. i. p. 9. to this, faber adds "i am persuaded that the tradition of the sinking of the phlegian isle is the very same as that of the sinking of the island atlantis. they both appear to me to allude to one great event, the sinking of the whole world beneath the waters of the deluge, or, if we suppose the arch of the earth to have remained in its original position, the ris

ions of continents and islands which sink under the ocean waves in due time "gods and mortals have one common origin" says hesiod (ibid. v. 108; and pindar echoes the statement (nem. vi, 1. deucalion and pyrrha, who escape the deluge by constructing an ark like noah's (see apollod, 1, 7, 2, and ovid, metam. i, 260, 899, ask jupiter to re-animate the human race whom he had made to perish under the waters of the flood. in the slavonian mythology (lithuanian legend, in grimm, deutsche myth. 1, 545, all men were drowned, and two old people, a man and his wife, alone remained. then pram-gimas (the "master of all) advised them to jump seven times on the rocks of the earth, and seven new races (couples) were born, from which came the nine lithuanian tribes. as well understood by the author of the

dissolution following every manvantara, equal to 71 maha-yugas. it applies also to each "obscuration" as well, and even to every cataclysm that puts an end, by fire or by water in turn, to each root-race. pralaya is a term like that of "manu- the generic name for the sishtas, who, under the appellation of "king" are shown in the puranas as preserved "with the seed of all things in an ark from the waters of that flood (or the fires of a general volcanic conflagration, the commencement of which we already see for our fifth-race in the terrible earthquakes and eruptions of these late years, and especially in the present one. which in the season of a pralaya overspreads the world (the earth (see preface, p. lxxxi, to wilson's "vishnu purana) time is only a form of "vishnu- truly, as parasara s

f the divine spirit of life which broods over chaos. now vishnu is the divine spirit, as an abstract principle, and also as the preserver and generator, or giver of life- the third person of the trimurti (composed of brahma, the creator, siva, the destroyer, and vishnu, the preserver. vishnu is shown in the allegory as guiding, under the form of a fish, the ark of vaivasvata manu clean across the waters of the flood. there is no use in expatiating upon the esoteric meaning of the word fish (see payne knight, inman, gerald massey, etc) its theological meanings is phallic, but the metaphysical, divine. jesus is called the "fish" and so were vishnu and bacchus[[ies, the "saviour" of mankind, being but the monogram of the god bacchus called[[ichthus, the fish* as to the seven rishis in the ark

oborates the statement almost verbatim "it would seem that the region on the earth's surface where the evolution of these primitive men from the closely related catarrhine apes) took place, must be sought either in southern asia or eastern africa [which, by the bye, was not even in existence when the third race flourished- h.p.b] or in lemuria. lemuria is an ancient continent now sunk beneath the waters of the indian ocean, which, lying to the south of the asia of to-day, stretched on the one hand eastwards to upper india and sunda island, on the other westward as far as madagascar and africa (see supra and compare "the pedigree of man" p. 80-81) in the epoch we are treating of, the continent of "lemuria" had already broken asunder in many places, and formed new separate continents. there

BLAVATSKY H P COSMOGENESIS

ernatural revelation granted to the fathers of the human race, finds but few supporters at present- the holy and learned man laughed. his answer was suggestive "if mr. moksh mooller, as he pronounced the name, were a brahmin, and came with me, i might take him to a gupta cave (a secret crypt) near okhee math, in the himalayas, where he would soon find out that what crossed the kalapani (the black waters of the ocean) from india to europe were only the bits of rejected copies of some passages from our sacred books. there was a "primeval revelation" and it still exists; nor will it ever be lost to the world, but will reappear; though the mlechchhas will of course have to wait" questioned further on this point, he would say no more. this was at meerut, in 1880. no doubt the mystification play

rdly be conceived of as creating personally. in the sense and perceptions of finite "beings" that is non-"being" in the sense that it is the one beness; for, in this all lies concealed its coeternal and coeval emanation or inherent radiation, which, upon becoming periodically brahma (the male-female potency) becomes or expands itself into the manifested universe. narayana moving on the (abstract) waters of space, is transformed into the waters of concrete substance moved by him, who now becomes the manifested word or logos[[footnote(s* see "vedanta sara" by major g. a. jacob; as also "the aphorisms of s'andilya" translated by cowell, p. 42* nevertheless, prejudiced and rather fanatical christian orientalists would like to prove this pure atheism. for proof of this, see about major jacob's

iverse was still concealed in the divine thought and the divine bosom- stanza iii. 1. the last vibration of the seventh eternity thrills through infinitude. the mother swells, expanding from within without, like the bud of the lotus. 2. the vibration sweeps along, touching with its swift wing the whole universe and the germ that dwelleth in darkness: the darkness that breathes over the slumbering waters of life. 3. darkness radiates light, and light drops one solitary ray into the mother-deep. the ray shoots through the virgin egg, the ray causes the eternal egg to thrill, and drop the non-eternal germ, which condenses into the world-egg[[vol. 1, page] 29 the secret doctrine. 4. then the three fall into the four. the radiant essence becomes seven inside, seven outside. the luminous egg, wh

prakriti, or matter (b) therefore, the "last vibration of the seventh eternity" was "fore-ordained- by no god in particular, but occurred in virtue of the eternal and changeless law which causes the great periods of activity and rest, called so graphically, and at the same time so poetically, the "days and nights of brahma" the expansion "from within without" of the mother, called elsewhere the "waters of space "universal matrix" etc, does not allude to an expansion from a small centre or focus, but, without reference to size or limitation or area, means the development of limitless subjectivity into as limitless objectivity "the ever (to us) invisible and immaterial substance present in eternity, threw its periodical shadow from its own plane into the lap[[vol. 1, page] 63 the universe

lly, on a descending scale, all the planes from the noumenon to the lowest phenomenon, to bloom finally on the last into full objectivity- the acme of illusion, or the grossest matter- stanza iii- continued. 2. the vibration sweeps along, touching with its swift wing (simultaneously) the whole universe, and the germ that dwelleth in darkness: the darkness that breathes (moves) over the slumbering waters of life (a[[vol. 1, page] 64 the secret doctrine (a) the pythagorean monad is also said to dwell in solitude and darkness like the "germ" the idea of the "breath" of darkness moving over "the slumbering waters of life" which is primordial matter with the latent spirit in it, recalls the first chapter of genesis. its original is the brahminical narayana (the mover on the waters, who is the p

solitude and darkness like the "germ" the idea of the "breath" of darkness moving over "the slumbering waters of life" which is primordial matter with the latent spirit in it, recalls the first chapter of genesis. its original is the brahminical narayana (the mover on the waters, who is the personification of the eternal breath of the unconscious all (or parabrahm) of the eastern occultists. the waters of life, or chaos- the female principle in symbolism- are the vacuum (to our mental sight) in which lie the latent spirit and matter. this it was that made democritus assert, after his instructor leucippus, that the primordial principles of all were atoms and a vacuum, in the sense of space, but not of empty space, as "nature abhors a vacuum" according to the peripatetics, and every ancient

for that divine ray, which otherwise could not manifest itself in the universe, being, antiphrastically, itself an emanation of "darkness- for our human intellect, at any rate. it is brahma, then, who is kala-hansa, and the ray, the hansa-vahana. as to the strange symbol chosen, it is equally suggestive; the true mystic significance being the idea of a universal matrix, figured by the primordial waters of the "deep" or the opening for the reception, and subsequently for the issue, of that one ray (the logos, which contains in itself the other seven procreative rays or powers (the logoi or builders. hence the choice by the rosecroix of the aquatic fowl- whether swan or pelican* with seven young ones for a symbol, modified and adapted to the religion of every country. en-soph is called the

note(s* these voluntary re-incarnations are referred to in our doctrine as nirmanakayas (the surviving spiritual principles of men* sukshma-sarira "dream-like" illusive body, with which are clothed the inferior dhyanis of the celestial hierarchy* compare this esoteric tenet with the gnostic doctrine found in "pistis-sophia (knowledge= wisdom, in which treatise sophia achamoth is shown lost in the waters of chaos (matter, on her way to supreme light, and christos delivering and helping her on the right path. note well "christos" with the gnostics meant the impersonal principal, the atman of the universe, and the atma within every man's soul- not jesus; though in the old coptic mss. in the british museum "christos" is almost constantly replaced by "jesus[[vol. 1, page] 133 the god of man and

lame and my wicks are immortal" says the defunct "i enter into the domain of sekhem (the god whose arm sows the seed of action produced by the disembodied soul) and i enter the region of the flames who have destroyed their adversaries" i.e, got rid of the sin-creating "four wicks (see chap. i, vii "book of the dead" and the "mysteries of ro-stan (b) just as milliards of bright sparks dance on the waters of an ocean above which one and the same moon is shining, so our evanescent personalities- the illusive envelopes of the immortal monad-ego- twinkle and dance on the waves of maya. they last and appear, as the thousands of sparks produced by the moon-beams, only so long as the queen of the night radiates her lustre on the running waters of life: the period of a manvantara; and then they dis

d on the divine septenary hanging from the triad (thus forming the decade) and its permutations 7, 5, 4, and 3, which, finally, all merge into the one itself: an endless and boundless circle "the deity (the ever invisible presence" says the zohar "manifests itself through the ten sephiroth which are its radiating witnesses. the deity is like the sea from which outflows a stream called wisdom, the waters of which fall into a lake named intelligence. from the basin, like seven channels, issue the seven sephiroth. for ten equal seven: the decade contains four unities and three binaries" the ten sephiroth correspond to the limbs of man "when i framed adam kadmon" the elohim are made to say "the spirit of the eternal shot out of his body like a sheet of lightning that radiated at once on the bi

the absolute life; beings in whom life cannot become extinct, before the fire of ignorance is extinct in those who sense these "lives" having sprung into being under the quickening influence of the uncreated beam, the reflection of the great central sun that[[vol. 1, page] 276 the secret doctrine. radiates on the shores of the river of life, it is the inner principle in them which belongs to the waters of immortality, while its differentiated clothing is as perishable as man's body. therefore young was right in saying that "angels are men of a superior kind" and no more. they are neither "ministering" nor "protecting" angels; nor are they "harbingers of the most high" still less the "messengers of wrath" of any god such as man's fancy has created. to appeal to their protection is as fooli

the buddhist esoteric traditions. the exoteric or allegorical biography of gautama buddha shows this great sage dying of an indigestion of pork and rice, a very prosaic end, indeed, having little of the solemn element in it. this is explained as an allegorical reference to his having been born in the "boar" or varaha-kalpa when brahma assumed the form of that animal to raise the earth out of the "waters of space" and as the brahmins descend direct from brahma and are, so to speak, identified with him; and as they are at the same time the mortal enemies of buddha and buddhism, we have the curious allegorical hint and combination. brahminism (of the boar, or varaha kalpa) has slaughtered the religion of buddha in india, swept it away from its face; therefore buddha, identified with his philo

ccurs the "incidental" or brahma's dissolution, it is said in vishnu purana, in condensed form, that "at the end of a thousand periods of four ages, which complete a day of brahma, the earth is almost exhausted. the eternal avyaya (vishnu) assumes then the character of rudra (the destroyer, siva) and re-unites all his creatures to himself. he enters the seven rays of the sun and drinks up all the waters of the globe; he causes the moisture to evaporate, thus drying up the whole earth. oceans and rivers, torrents and small streams, are all exhaled. thus fed with abundant moisture the seven solar rays become sevens suns by dilation, and they finally set the world on fire. hari, the destroyer of all things, who is 'the flame of time, kalagni' finally consumes the earth. then rudra, becoming j

BLUE EQUINOX

rong 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 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 t

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 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 strenuously 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! 58. but i am the fool that heedeth

it thy soul will find the blossoms of life, but under every flower a serpent coiled. this hall is a very much larger region than that usually understood by the astral world. it would certainly include ali states up to dhyana. the student will remember that his .rewards. immediately transmute themselves into temptations. 25. the name of the third hall is wisdom, beyond which stretch the shoreless waters of akshara, the indestructible fount of omniscience. akshara is the same as the great sea of the qabalah. the reader must consult the equinox for a full study of this great sea. 26. if thou would.st cross the first hall safely, let not thy mind mistake the fires of lust that burn therein for the sunlight of life. the metaphor is now somewhat changed. the hall of ignorance represents the phy

candidate ascends is formed of rungs of suffering and pain; these can be silenced only by the voice of virtue. woe, then, to thee, disciple, if there is one single vice thou hast not left behind. for then the ladder will give way and overthrow thee; its foot rests in the deep mire of thy sins and failings, and ere thou canst attempt to cross this wide abyss of matter thou hast to lave thy feet in waters of renunciation. beware lest thou should.st set a foot still soiled upon the ladder.s lowest rung. woe unto him who dares pollute one rung with miry feet. the foul and viscous mud will dry, become tenacious, then glue his feet unto the spot, and like a bird caught in the wily fowler.s lime, he will be stayed from further progress. his vices will take shape and drag him down. his sins will r

BOOK OF ENOCH

sage is outlined between 12.4 and 13.2. enoch describes the terror among the runaways when they discover they have been found. enoch explains how the runaways decided to send a letter (13.4--6, begging forgiveness, and enoch is given the job of writing and delivering this letter. enoch does not disclose the actual contents of their letter or much about how it was delivered. he says he went to the waters of dan (lake van) and read it out, and a reply came to him in a dream (13.7-8, but he also says at 12.1-2 that he had disappeared because he was with the watchers. 12.1] and then enoch disappeared and none of the sons of men knew where he was hidden, where he was, or what had happened. 12.2] and all his doings were with the holy ones, and with the watchers, in his days. 12.3] and i enoch, w

e, from then on, to speak, and they did not raise their eyes to heaven, out of shame for the sins, for which they had been condemned. 13.6] and then i wrote out the record of their petition, and their supplication in regard to their spirits, and the deeds of each one of them, and in regard to what they asked; that they should obtain absolution and forbearance. 13.7] and i went and sat down by the waters of dan, in dan, which is southwest of hermon; and i read out the record of their petition, until i fell asleep. 13.8] and behold a dream came to me, and visions fell upon me, and i saw a vision of wrath; that i should speak to the sons of heaven and reprove them. 13.9] and i woke up and went to them, and they were all sitting gathered together as they mourned, in ubelseyael, which is betwee

n those days; for when those angels are punished in those days, the temperature of those springs of water will change, and when the angels come up, that water of the springs will change, and become cold. 67.12] and i heard the holy michael answering and saying "this judgment, with which the angels are judged, is a testimony for the kings and the mighty who possess the dry ground. 67.13] for these waters of judgment serve for the healing of the bodies of the kings, and for the lust of their bodies; but they do not see, and do not believe, that these waters will change, and will become a fire which burns forever" 68.1] and after this, my great-grandfather enoch gave me the explanation of all the secrets, in a book, and the parables that had been given to him; and he put them together for me

BOOK T

l 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 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 degree libra to 20 degree scorpio. air of water prince and emperor of nymphs or undines. xii. the princess of the waters; the lotus

BOOK OF BLACK SERPENT

evenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening wi

in till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters 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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hedgerow. your feet are bare and the grass lightly tickles them as you move the warrior queen i am the warrior queen! the defender of my people. with strong arms do i bend the bow and wield the moon-axe. i am she who tamed the heavenly mare and rides the winds of time. i am guardian of the sacred flame; the fire of all beginnings. i am the sea-mare, the firstborn of the sea mother and command the waters of the earth. i am sister to the stars and mother to the moon. within my womb lies the destiny of my people for i am the creatrix. i am daughter to the lady with ten thousand names; i am epona, the white mare. tara buckland thelord behold! i am he who is at the beginning and the end of time. i am in the hgat of the sun and the coolness of the breeze. the spark of life is within me as is the

BUDGE E

-aut sacred texts egypt ehh index index previous next p. 44 chapter iii. the third division of the tuat, which is called net-neb-ua-kheper-aut. in the scene which illustrates the third division of the tuat, which is passed through by the sun-god click to view the boat of af, the dead sun-god, in the third hour. during the third hour of the night, we see the boat of the god making its way over the waters of the river p. 45 in the underworld. the dead sun-god af stands within a shrine in the form of a ram-headed man, as before, but there is a change in the composition of the crew, which now consists only of four mariners, two of whom stand before the shrine and two behind, and the goddess of the hour and a hawk-beaded deity, one of click to view the boat which capsizeth. the forms of horus

iew p. 227 click to view p. 228 "horus saith unto those who have plunged themselves beneath the waters, and unto those who swim, and unto those who float in nu of the tuat 'o ye who have plunged yourselves beneath the waters, who shine in nu, o ye whose hands cover your faces, who swim with your faces turned towards the water in the tuat, whose cheeks are filled with water, o ye who paddle in the waters of nu, whose faces are turned up into p. 229 the air in the following of your souls, whose souls have been deprived of their heavenly air, and who beat the air with your hands in order to obtain it, o make ye your way in nu by means of your legs, and your thighs shall not be in any way impeded. come ye forth in this stream, descend ye on these waves, fill ye hap-ur, and arrive ye at its fur

CASE PAUL F THE BOOK OF TOKENS

beneath the sun is nothing new. of whatsoever is, thou mayest say with truth" i t was" hence is the vision of the prophet which seemeth to pierce the veil between what is and what is yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are al

ing through the ten sephiroth. all this is held in the primal water. that element of creative potency is the matrix of all things. 4 hear and forget not. i am both father and mother, and as mother, i am she who bringeth forth and nourisheth. yet this my maternal nature remaineth virgin and unsullied, though it be the womb of birth for countless thousands. 5 absorb thyself in this great sea of the waters of life. dive deep in it until thou hast lost thyself. and having lost thyself. then shalt thou find thyself again, and shalt be one with me, thy lord and king. thus shalt thou learn the secret of the restoration of the king unto his throne [122] m e m 6 and in this path of stability shall my knowledge of roots of being be united to the glorious splendor of the perfect knowledge which is es

thou hast lost thyself. and having lost thyself. then shalt thou find thyself again, and shalt be one with me, thy lord and king. thus shalt thou learn the secret of the restoration of the king unto his throne [122] m e m 6 and in this path of stability shall my knowledge of roots of being be united to the glorious splendor of the perfect knowledge which is established in the mirror of the clear waters of hod. for when the surface of those waters is disturbed by no slightest ripple of thought. then shall the glory of my self, which is thy true self, be mirrored unto thee [123] comment on mem* m e m, pronounced mayim. transcribed as "m. the number 40. meaning: water. the stable intelligence. 1 the letter-name mem, m i m, means water. in the book of formation the element of water is assigne

ains and sorrows the portals through which man passeth to the heart of the great mother. verily, the mother is the sea wherein swimmeth the fish, and the fish and the sea are one [129] t h e b o o k of t o k e ns 3 that one is the all, and entereth into all. everything that is, even those things which men account unclean. is an aspect of this all, which is myself. and as the fish is hidden in the waters of the sea, so is the secret of the one shut up within the semblance of the many. therefore is the fish a sign of the secret wisdom, for that wisdom is naught but the discovery of the one. 4 to thee, o israel, is the opening and the shutting of the gates. to thee, after many questionings of "what" and "which" shall appear as in a flash of lightning the unfolding of the secret. that dazzling

of the lord" but the authorized version is a translation made by theologians, who interpolated the noun "word. it does not occur in the original, and the rendering given by our author is at once more accurate and more illuminating [158] the meditation on tzaddi* thinkest thou, o seeker for wisdom, that thou bringest thyself into the light by thine own search? not so. i am the hook, cast into the waters of darkness, to bring men from their depths into the sphere of true perception. entering that sphere, they must die to their old selves, even as a fish cast upon the land must die. yet do they die only to live again, and what before seemed life to them now weareth the aspect of death. 2 men think they seek me, but it is i who seek them. no other seeker is there than myself, and when i find

o k of t o k e n s 4 triple is my flame in manifestation, and one in essence. three tongues of fire, three manifesting words, and one being whence all come forth. one archetypal world, one creative letter, and three worlds derived there from. such is the manifestation of the sacred fire. 5 this is the fire of formation, and by this fire is atonement made. this fire is hidden in the depths of the waters of the great sea, for in the root of waters is concealed the fire of the father. 6 behold, this is the fire of the breath of the mighty ones, and it appeareth as a flame of separation. this living flame is the power of the anointed one, the power of the mighty thunders of the swift flash which divideth the one into the two, and in its return absorbeth the two into the perfect unity [182] co

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

back to life her shepherd god consort dumuzi. ishtar ishtar, the babylonian version of innana, also descended into the underworld each year to restore her consort tammuz to life. she was a fierce goddess of weapons and war. in ancient babylon, a sacred marriage took place each year between tammuz and ishtar. this was celebrated at the festival of akitu, or zag-mug, which marked the rising of the waters of the tigris and the euphrates and the coming of the spring rains, to bring fertility, at the spring equinox. like innana, she is a goddess of fertility, restoration, renewal, birth and the life cycles; she also represents power with responsibility and necessary sacrifice for future gain, but above all transformation. isis the egyptian goddess isis is the most powerful and frequently invok

o create this circle of light. may the circle be unbroken that i now make complete* carry the final taper to complete the circle in the west and join it to the burning west candle, saying: fire to fire, water to water, so does power increase* take a crystal from the dish and cast it into the cauldron, saying: so ripples the power to cleanse, seite 59 wicca01.txt to heal and to restore life to the waters of the planet, from whence it has departed* say a few words of healing, perhaps naming special waters you know and care about, and areas where there is no clean drinking water. if working in a group, each person can take it in turns to cast a crystal and add a few words of their own* blow out the four elemental candles in the reverse order in which they were lit, saying: may the circle be u

e-loving witches, myself included, do not really like the concept of using swords, even though they are pretty spectacular for drawing out a circle on a forest floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swords. the sword is the male symbol to the female symbol of the cauldron, and plunging the swords into the waters of the cauldron can be used in love rituals and for the union of male and female, god and goddess energies as the culmination of any rite. however, the chalice and the athame, or wand, tend to be used for the same purpose, unless it is a very grand ceremony. the bell the bell stands in the north of the circle and is an earth symbol. it is an optional tool and can be made from either crystal

illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virgin mary and her cousin elizabeth, mother of john the baptist, to tell them that they were to bear sons who would lead mankind to salvation. it was gabriel who parted the waters of the red sea so that the hebrews could escape from the pharaoh's soldiers. gabriel is usually pictured holding a sceptre or lily. to the followers of islam, gabriel is the spirit of truth who dictated the koran to mohammed. gabriel brings wise words of truth and the clear voice that speaks of hope and a new purpose in life, but also compassion and the acceptance of the weaknesses of onese

e rest of the hour in a pleasurable way with the focus of the ritual or in a family-orientated activity* on the second day at the same hour, light the michael candle and the silver gabriel candle, plus some myrrh incense* take a moonstone, or other crystal of gabriel, and pass it through the flame of the silver candle, saying: flame high, o mystical guardian, with thy mighty sceptre, ruler of the waters of the moon and the oceans, bringer of dreams* pass the crystal through the incense, saying: enter through this fragrance, the compassion and understanding of gabriel, truth-bringer and clarion of hope* hold the crystal high in the air over the child or their symbol and circle it deosil, saying: endow, o gabriel [name the child] that he/she may speak always wise words and gentle counsel, dr

cauldron) filled with water and place it to the west of the leaves and the circle of the harvest fruits* take a leaf to symbolise an ending, an unfulfilled hope or plan and another for one that was achieved or a problem now resolved; name first the sorrow and then the gain and drop the leaves into the bowl of water, saying: what is lost and what is gained are balanced and one and the same, as the waters of life flow on* eat a nut or seed or a sliver of fruit, saying: i take with thanks the abundance of the harvest and i bid farewell to the summer with joy and not with sadness* continue to name and float leaves and eat nuts and seeds until your repository of seite 164 wicca01.txt regrets is empty* move the candles closer to the container of water and look into the water and see, either in y

COLLIER IRENE CHINESE MYTHOLOGY

e four directions. his eyes flashed like lightning, and his teeth glinted like the stars at night. he played with other monkeys and with wolves, tigers, and deer, but he had an enormous appetite and often gobbled up their share of grass, leaves, berries, and fruit. still, his joyful personality and curious nature made him the most popular animal on the mountain. one day, monkey jumped through the waters of a cascading waterfall and discovered behind it a cave furnished with stone bowls, cups, and chairs. delighted, monkey called all the other monkeys to come see the novelties he had found. when they arrived, the other monkeys grabbed the utensils, made themselves comfortable in the cave, and proclaimed monkey their king. amidst the wild orchids and aromatic herbs growing in the mountains

DAVID ICKE CHILDREN OF THE MATRIX

ree of submergence appears to be closely related. the so-called bermuda triangle, between bermuda, southern florida, and a point near the antilles, has long been associated with atlantis. it is an area steeped in legends of disappearing ships and aircraft. submerged buildings, walls, roads, and stone circles like stonehenge, even what appear to be pyramids, have been located near bimini under the waters of the bahama banks and within the "triangle".27 so have walls or roads creating intersecting lines. some other facts that most people don't know: the himalayas, alps, andes, and at least most other mountain ranges, were only formed or reached anything like their present height around 12,000 years ago.28 lake titicaca on the peru-bolivia border is today the highest navigable lake in the wor

n, ruler of the sumerian empire, and also known as king minos to the greeks, actually died in ireland" this story sums up how 64 children of the matrix ludicrous official history can be and how one mis-translation can make a complete pig's ear of what really happened. according to the accepted story, menes died after a reign of some 60 years when he was killed by a "kheb beast" that came from the waters of the nile. this "kheb beast" has been translated as hippopotamus. but, as waddell points out, the word "kheb" in egyptian also means wasp or hornet.42 pictographs relaying this story portray an insect that looks remarkably like a wasp or hornet and very unlike a friggin' hippo, unless in those days hippos had wings and looked like flying insects. accounts of menes' death found in his "tom

DAVID ICKE THE BIGGEST SECRET

or lemuria now rests on the bed ofthe pacific.14 the so-called bermuda triangle between bermuda, southern florida, anda point near the antilles, has long been associated with atlantis. it is also an areasteeped in legends of disappearing ships and aircraft. submerged buildings, walls, roadsand stone circles like stonehenge, even what appear to be pyramids, have been locatednear bimini, under the waters of the bahama banks and within the triangle.15 so havewalls or roads creating intersecting lines.16 some other facts that most people dontknow: the himalayas, the alps and the andes, only reached anything like their presentheight around 11,000 years ago.17 lake titicaca on the peru-bolivia border is today thehighest navigable lake in the world at some 12,500 feet. around 11,000 years ago,mu

DEMONIC BIBLE

nt of the "bath of consecration? external influences may never be completely neutralized; however, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn in the image of satan. these rites do not require an altar, sword, dagger, bell, gong, robe, wand, or any other ritual implement. although not essential to these rites, you may choose to burn candles and incense. if this is done, only black candles should be used. any "dark" or "evil" incense may be used in these rituals but i recommend patchouli or sandalwood. you

ined deitus. i have spoken the word of the aeon and become magus of the aeon of lucifer* once more i shall perform the rituals of the demonic bible as revealed to me by the spirit azael, my unholy guardian demon, and confirmed by the 4 crown princes of hell, the 8 sub-princes of hell, and the 9 lords of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (reci

and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (recite three times, then enter bath* sanctify me in the waters of the abyss that i may rise up, from this bath, reborn in the image of satan and go forth into the world as a living demon in the flesh to the glory of the infernal empire and to the majesty of the infernal king he, who shall reign forever upon the earth (exit bath, then say) as a sign of my rebirth, i take upon myself this cross which i shall wear at all times and in all places* dark lord

f satan and go forth into the world as a living demon in the flesh to the glory of the infernal empire and to the majesty of the infernal king he, who shall reign forever upon the earth (exit bath, then say) as a sign of my rebirth, i take upon myself this cross which i shall wear at all times and in all places* dark lord, you have awakened me from death and given me life. i have emerged from the waters of leviatan, as a new born babe from the womb. wrapped in a blanket of darkness, i shall nurse upon the breast of the great harlot. as you have given me life, i dedicate this life to thy service. receive my life as your own that we may become one in body, mind, and soul. accept my life as a sacrifice to thy might and thy grandeur. open to me the gates of thy knowledge that we may become one

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermetic order of: see hermetic order of the golden dawn, the. govi: a clay pot in voudoun (q.v) into which the soul of the dead relative that has been called back from under the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great w

DION FORTUNE MYSTICAL QABALA

in consequence we share in the rise and fall of the cosmic tides. 16. each symbol upon the tree represents a cosmic force or factor. when the mind concentrates upon it, it comes into touch with that force; in other words, a .urface channel, a channel in consciousness, has been made between the conscious mind of the individual and a particular factor in the world-soul, and through this channel the waters of the ocean pour into the lagoon. the aspirant who uses the tree as his meditation-symbol establishes point by point the union between his soul and the world-soul. this results in a tremendous access of energy to the individual soul; it is this which endows it with magical powers. 17. but just as the universe must be ruled by god, so must the many-sided soul of man be ruled by its god-the

om the world of shells, the kingdoms of unbalanced force, separate it from its brethren. behind the shoulder of the queen, the bride of microprosopos (malkuth, the serpent rears his head, and here is said to be the place of severest judgments. the sphere of malkuth abuts upon the hells of the averse sephiroth, the qliphoth, or evil demons. it is the firmament whereby elohim separated the supernal waters of binah from the infernal waters of leviathan. 32. the signification of the qliphoth must be considered flilly in due course; but having referred to them here in order to explain the position of malkuth, we must say something further in order to render the explanation intelligible. 33. the qliphoth (singular qliphah, an immodest woman or harlot) are the evil or averse sephiroth, each an em

h path that it "purifies the emanations. it proves and corrects the designing of their representations, and disposes of the unity with which they are designed without diminution or division" this concept is further illuminated by the nature of the spiritual experience assigned to yesod, which is described as "the vision of the machinery of the universe" 3. we get the concept, then, of the fluidic waters of chaos being finally gathered up and organised by means of the "representations" that were "designed" in hod; this final "proving, correcting, and disposing of the unity" of these "representations" or formative images resulting in the organisation of the "machinery of the universe" the vision of which constitutes the spiritual experience of this sephirah. in fact, yesod might aptly be des

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

lord of the great house in khemennu, thou mighty of terror in shas-hetep, thou lord of eternity, thou chief of abtu, thou who sittest upon thy throne in ta-tchesert, thou whose name is established in the mouths of (4) men, thou unformed matter of the world, thou god tum, thou who providest with food the ka's who are with the company of the gods, thou perfect khu among khu's, thou provider of the waters of nu, thou giver of the wind, thou producer of the wind of the evening from thy nostrils for the satisfaction of thy heart. thou makest (5) plants to grow at thy desire, thou givest birth to; to thee are obedient the stars in the heights, and thou openest the mighty gates. thou art the lord to whom hymns of praise are sung in the southern heaven, and unto thee are adorations paid in the no

sperity of egypt, and it was honoured as being the type of the life-giving waters out of the midst of which sprang the gods and all created things. in turn it was identified with all the gods of egypt, new or old, and its influence was so great upon the minds of the egyptians that from the earliest days they depicted to themselves a material heaven wherein the isles of the blest were laved by the waters of the nile, and the approach to which was by the way of its stream as it flowed to the north. others again lived in imagination on the banks of the heavenly nile, whereon they built cities; and it seems as if the egyptians never succeeded in conceiving a heaven without a nile and canals. the nile is depicted in the form of a man, who wears upon his head a clump of papyrus or lotus flowers;

scribe ani, triumphant"(40) thou shalt come forth into heaven, thou shalt pass over the sky, thou shalt be joined unto the starry deities (41) praises shall be offered unto thee in thy boat, thou shalt be hymned in the diet boat (42) thou shalt behold ra within p. 327 his shrine, thou shalt set together with his disk day by day, thou shalt see (43) the ant fish when it springeth into being in the waters of turquoise, and thou shalt see (44) the abtu fish in his hour. may it come to pass that the evil one shall fall when he layeth a snare to destroy me (45) and may the joints of his neck and of his back be cut in sunder "ra [saileth] with a fair wind, and the sektet boat draweth on (46) and cometh into port. the mariners of ra rejoice, and the heart of nebt-ankh (47) is glad, for the enemy

ELLIS LOW TWELVE 1907

no less than wait for you to come back to her" recently the masonic papers contained the announcement of the honors bestowed upon an american, but brooklyn was not connected with the matter till the new orleans and mexico city lodges sent communications to the rev. mr. terry about the visits of brother farley. the masonic announcement was, however, that the $5o,ooo which floated away on the warm waters of the gulf stream thirty years ago was paid later as a present, and that an american mason, the friend of president diaz, was holding a responsible office under the mexican government. xiii on the summit of the rocky mountains -first masonic lodge ever held in montana (extract from grand historian's address delivered before the grand lodge, f& a.m. of montana, by nathaniel p. langford* in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

gerald. the legacy of the beast. york 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, subsequent

itch covens. sources: leland, charles godfrey. aradia: gospel of the witches. 1899. reprint, new york: hero press, 1971. arael one of the spirits that the ancient rabbis of the talmud made princes and governors over the people of the birds. encyclopedia of occultism& parapsychology. 5th ed. arael 83 arariel according to the ancient rabbis of the talmud, arariel is an angel who takes charge of the waters of the earth. fishermen invoked him so that they might catch large fish. ararita according to occultist eliphas levi, ararita is the verbum inenarrabile of the sages of the alexandrian school, which hebrew kabalists wrote javeh and interpreted by the sound ararita, thus expressing the triplicity of the secondary kabalistic principle, the dualism of the means and the equal unity of the first

es stories were the sign of four (1890; the adventures of sherlock holmes (1892; the memoirs of sherlock holmes (1894; and the hound of the baskervilles (1902. doyle also killed off sherlock holmes.to concentrate on more serious literary efforts and his studies of spiritualism.by drowning him in reichenbach falls in switzerland. ironically, holmes was resurrected, or at least born again, from the waters of reichenbach in 1905 in the return of sherlock holmes to help supplement doyle s income. later books on holmes.the valley of fear (1915, his last bow (1917, and the case-book of sherlock holmes (1927).helped enable doyle to actively pursue his missionary efforts on behalf of spiritualism. even though doyle was a believer in spiritualism beginning in the late 1880s, in 1916 he wrote an art

its touch, life or death, sleep or waking; medusa s head turned its beholders into stone; hermes gave perseus wings that he might fly and pluto a helmet which conferred invisibility. prometheus molded a man of clay and to give it life stole celestial fire from heaven; odysseus, to peer into the future, descended to hades in search of tiresias the soothsayer; archilles was made invulnerable by the waters of the styx. dedicated by immemorial belief, there were places where the visible spirits of the dead might be evoked and where men in curiosity, longing, or remorse strove to call back those who had passed beyond mortal ken. in march, when the spring blossoms appeared and covered the trees, the festival of the flowers was held at athens. the commemoration of the dead also occurred in the sp

r of his music he constrained the rocks, trees, and animals to follow him; at his behest storms arose or abated. he was the necromancer, who by his golden music overcame the powers of darkness, and, descending to the world of shades, found his beloved eurydice. they gained the upper air that brought her back to the living world. jealous women tore him limb from limb, and his head floated down the waters of the hebrus and was cast on the rocky shores of lesbos where, still retaining the power of speech, it uttered oracles that gave guidance to people. orpheus was believed to have instructed the greeks in medicine and magic, and for long afterward remedies, magical formulas, incantations, and charms were engraved upon orphean tablets and the power of healing was ascribed to the orphean hymns

killed under the suspicion that it has slain a child, when in reality it has saved the child from the attack of a serpent. it was this dog-martyr to whose shrine the women brought their children. a similar story was told of a dog named ganelon whose tomb was in auvergne, near a fountain. the dog was buried during the reign of louis le debonnaire. two or three centuries later it was found that the waters of the fountain possessed medicinal virtues. cures were attributed to the unknown occupant of the tomb.until a certain bishop found among the archives of the chateau the anecdote of the dog ganelon. guirdham, arthur (1905) british physician, psychiatrist, novelist, and writer on esp and reincarnation. he also wrote under the pseudonym francis eaglesfield. born march 9, 1905, in workington

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of a monster in the loch. two other photographs reproduced in the same issue of fortean times were taken by an m. lindsay of musselburgh, and these were also somewhat ambiguous. a loch morar expedition headed by adrian shine tested underwater surveillance equipment, including a spherical submersible designed by shine. there are hopes that such equipment may identify the mhorag monster, since the waters of the loch are crystal clear. but as of the mid-1990s, no clear evidence of mhorag has been produced. sources: campbell, elizabeth montgomery, and david solomon. the search for morag. london: tom stacey, 1972. clark, jerome. encyclopedia of strange and unexplained phenomena. detroit: gale research, 1993. robertson, r. macdonald. selected highland folktales. north pomfret, vt: david and cha

he gave, or whether it merely appeared so to the external senses, to be changed into leaves or stones when the day and the occasion of its requirement had passed. in germany, the wood-spirit rubezahl performed similar acts of kindness to poor and deserving persons; it is said that the money he gave always passed for the current coin of the realm. in ireland, the o donoghue, who lived beneath the waters of an inland lake and rode over its surface on a steed white as the foam of its waves, was said to distribute treasures that proved genuine to the good but were spurious to the undeserving. monad (in theosophy) theosophical term that literally means a unit (greek monas. the monad is frequently described as a divine spark, which is an appropriate expression, for it is a part of the logos, th

o the sanctuary of good fortune, where he remained for some time. the antiquary dr. edward d. clarke (1769.1822) during his visit to lebadaea found everything belonging to the hieron of trophonius in its original state, except the narrow entrance to the temple was filled with rubbish. the turkish governor was afraid of civil unrest if he gave permission to clean the aperture. in modern times, the waters of lethe and mnemosyne are used for the wash of lebadaea. the oracles of delos and branchus the oracle of delos was derived from the nativity of apollo and diana in that island. at dindyma, or didyma, near miletus, apollo presided over the oracle of the branchidae, so called from either one of his sons or of his favorites branchus of thessaly, whom he instructed in soothsaying while alive a

ia of strange and unexplained phenomena. detroit: gale research, 1993. sanderson, ivan t. abominable snowmen: legend comes to life. new york: chilton, 1961. abridged ed, new york: pyramid publications, 1968. investigating the unexplained. englewood cliffs, n.j: prentice-hall, 1972. invisible residents: a disquisition upon certain matters maritime, and the possibility of intelligent life under the waters of this earth. new york: world publishing, 1970. more things. new york: pyramid books, 1969. things. new york: pyramid books, 1967. uninvited visitors; a biologist looks at ufo s. new york: cowles, 1967. sandwich, the earl of (edward george henry montague (1839.1916) british baron who, in the later years of a life spent in diplomatic service, was prominent before the public because he claim

the pseudonym of eugenius philalethes, he published a number of books including: anthroposophia theomagica, with anima magica (london, 1650; amsterdam, 1704; and in german, leipzig, 1749; magia adamica; or the antiquities of magic (london, 1650, 1656; amsterdam, 1704, in german, lumen de lumine (london, 1651; hof, 1750, in german, aula lucis; or the house of light (london, 1652, euphrates; or the waters of the east (london, 1655, stockholm& hamburg, 1689, in german, and the chymists key to shut, and to open; or the true doctrine of corruption and generation (london, 1657. he contributed verses for thomas powell s elementa optic (1651, for the english translation of cornelius agrippa s three books of occult philosophy (1651, and william cartwright s comedies (1651. a collection of his latin

EVIL AND UNCLEAN SPIRITS

l a t o r a d e p t u s m i n o r 2 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with gr

ter he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle 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. theb

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

5. the bermuda triangle mys- tery solved. new york: harper and row, publishers. 42 bermuda triangle, 1980. the disappearance of flight 19. new york: harper and row, publishers. sand, george x, 1952. sea mystery at our back door. fate 5, 7 (october: 11 17. sanderson, ivan t, 1970. invisible residents: a dis- quisition upon certain matters maritime, and the possibility of intelligent life under the waters of this earth. new york: world publishing company. bethurum, truman (1898 1969) truman bethurum was one of the stars of the 1950s contactee movement. in a 1953 issue of saucers magazine, bethurum reported that in the early morning hours of july 28, 1952, he met eight little men of latin appearance and was led to a nearby flying saucer. there he met the captain, a beautiful woman named aura

special decoration over them covering their third eyes. along the thick forests on shasta s eastern flank, the lemurians had built great marble temples. on some evenings they held mystical celebrations at which they lit big fires and danced. they also raised odd-looking cattle. they flew peculiarly shaped boats which have flown out of this region high in the air over the hills and valleys. to the waters of the pacific ocean. mostly, however, the lemurians managed to keep themselves and their activities invisible, setting up energy walls that effectively concealed them from prying eyes. the american branch of the rosicrucians, headquartered in san jose, published lewis s book. during the 1930s, it also sponsored expeditions that sought to locate the secret entrances to shasta. articles in r

ost part overcivilized and quite mad, he wrote, is, in my opinion, an open-ended question but quite probable. perhaps, we will never be able to cope with them until we, too, all go quite mad. see also: bermuda triangle; fairies encountered further reading sanderson, ivan t, 1970. invisible residents: a dis- quisition upon certain matters maritime, and the possibility of intelligent life under the waters of the earth. new york: world publishing company. old hag the old hag is a folk expression popular, for example, in newfoundland for the par- 192 oints ticular experience that gave rise to the word nightmare. nightmare has come to be a synonym for bad dream, but traditionally nightmare (from the anglo-saxon nicht [night] and mara [incubus or succubus) referred to a specific nocturnal experi

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

yetzirah 1:1. 2 sefer yetzirah 1:2. 3 sefer yetzirah 1:5. 4 sefer yetzirah 1:14. 5 sefer yetzirah 2:2. 6 sefer yetzirah 2:4. 7 sefer yetzirah 3:2. 8 torah b reshith 1:20. 9 ezekiel 1:14. 10 sefer yetzirah 4:6. 11 sefer yetzirah 5:2- c 1 hi iaka-i-ka-poli-o-pele( hi iaka in the bosom of pele, hi iaka-i-ka-maha-o-ka opua( hi iaka in the face of the rain clouds, hi iaka-i-ka-wai-ola( hi iaka in the waters of life, hi iaka naho-lani( hi iaka dweller in the sky, hi iaka-makole-wawahi-wa a( hi iaka in the rainbow. 2 rawson, philip and legaza, laslo. tao: chinese philosophy of change and time, thames and hudson, ny. ni, hua-ching. mysticism: empowering the spirit within, 1992- d 1 qur an, the enshrouded one surah. 2 arunachala is a mountain in south india sacred to lord shiva. 3 the spiritual te

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

stine as containing bad demonic magic. the extraordinarily lofty position' pletho firmly believed in the extreme antiquity of these oracles (see masai, op. cit, pp. 136, 137, 375, etc) which are for him the early fount of zoroastrian wisdom the streams from which eventually reached plato. this exactly corresponds to ficino's attitude to the hermetica. it was not difficult for ficino to mingle the waters of these two pristine founts, since they were roughly contemporaneous and similar in their atmosphere. speaking of the hermetica, nock says "comme les oracles chaldaiques, ouvrage du temps de marc-aurele, ils nous revelent une maniere de penser, ou plutot une maniere d'user de la pensee, analogue a une sorte de procede magique (c.h, i, p. vii. the chaldean oracles were edited by w. kroll, d

as neoplatonic, mysticism may be used in describing the mystical loves of the eroici furori, the real nature of which is that they are at bottom "egyptian" loves, the loves of that magnum miraculum the hermetic man, or the magus. one of the most striking and mysterious passages in the eroici furori is that in which actaeon, the hunter after the divine, sees a face of divine beauty mirrored in the waters of nature: here, amongst the waters, that is in the mirrors of similitude, in those works where shines the brightness of divine goodness and splendour, which works are symbolised by the waters superior and inferior, which are above and below the firmament, he sees the most beautiful bust and face. that it is possible to see.2 1 ibid, i l l, 49. 2 eroici furori, pt. i, dial. 4 dial, ital, p

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

hool of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, samael, focuses the forces of the fiery sign, aries, where mars is positively polarized, so that under the impulse of their dynamic energy the waters of the womb are voided, and the imprisoned spirit is liberated into the physical world, to fight the battle of life. it may blindly butt its head against the cosmic forces typified by the first of the fiery signs, aries, the ram, which is a symbol of the brute strength brought to bear upon the problems of life by the most primitive races; or it may adopt the more modern method of cunning, a

philosopher's stone or molten sea. thus also the physically negative sons of seth must learn to leave their father, jehovah, and naturally the first to take the step must be a great soul. as the superlative skill of the sons of cain was focused in hiram abiff at the time of his baptism of fire, so the sublime spirituality of the sons of seth was centered in jesus at the time of his baptism in the waters of jordan. when he arose from this water he was in the same position as hiram emerging from the fire; each had left his father respectively, jehovah and samael, and each was ready to serve the christ. therefore the christ spirit was seen at the baptism to descend upon jesus' body, which was inhabited and used by christ during his ministry. jesus himself, the spirit, left that body and was g

FULL MOON RITUALS

om five simple senses to seemingly endless points of vantage is always vertiginous. he seeks a single reference to ground within, and finds a view from a small hillock above a rice paddy in malaysia- with the full moon rising and millions of lightening bugs pirouetting among the tall grasses. stars wheel grandly above, lightening bugs reel gracefully about and all are reflected in the glass still waters of the rice field. in some tiny compartment of self, deer whispers a silent "thank you" to david abrams for this anchor- then finds himself adrift among this sea of whirling lights. with new eyes, not wholly his own, deer looks back into the ritual room and sees his dear sister standing before him. he hears her call to "come again" and knows that momentarily she, too, shall "become" and tha

FULLER J F C SECRET WISDOM OF THE QABALAH

ep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper thre

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

seership, or that the auto-hypnotic state which much magical ritual would obviously tend to occasion in predisposed persons did not frequently induce it, and not always only in the predisposed. to this extent some of the processes are practical, and to this extent they are dangerous (p. vii).thedanger in machen's case he fully recognized and averted it by steering him into the relatively harmless waters of the hermeticorderofthegolden dawn.thestory of the goldendawnis reserved for a later chapter and here it is enough to recount machen's reaction to it. he was initiated into the order, as frater avallaunius, on 21 november1899-thelast member to have had the original form of the order's 'obligation' administered tohim-andprogressed to the grade ofpracticus, at which point he stopped.nothing

even those close friendswouldnothave recognizedtheambiguityofwaite's reverie in letterxiii:oldare those legends of the soul, gone isthatearly minister, receivedintothe great silence and reserved therein until the daywhenthesponsusandsponsashall meet in the king's chamber, in the secret palace of the king,wheni also shall kiss the onemouthwhichi have desired since the daysof my baptism in the cool waters of the kingdom, even the kingdomoflove (p. 82).nonetheless, it isdorawhois the central character in the letters-e-machen's as well as waite's.thefirst letterofthe series,writtenby machen, is from 'a tarrying placeofthe fraternity (in fact, gambino's inrupertstreet, and it setsthetoneofall thosethatfollow:'iannounce to you267thaton monday next i shall solemnly perform and exhibit the veritab

cordatus:sobriety is the least interesting of the virtues, but it is excellent as an antecedentofdrinking.4.memento,fratres:as regards the foundation of drink, which is said to be laid in alcohol, it isnotso much the potation which is fatal as the vulgarity which surrounds it.5.audivimus:theblack list is local and temporal,butinebriety is eternal.6. etnos hewhoconfessesto true thirst asks for the waters of life. 7. ill autem:thehighest maxim of all is to drink freely,butthe wise man avoidsthewatersofmarah. stjohnadcock had presumably listened to these awesome maxims,butwho'were the other 'people of the shadow' remains unknown- machen also had settled down, for after theannusmirabilishe had met and, in june1903,marrieddorothypurefoyhudleston. he told waite about her, in a somewhat guarded m

GILBERT THE SORCERER AND HIS APPRENTICE

ythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with

l after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle 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:[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

for it was cruel: i will divide them in jacob, and scatter them in israel' this alludes to their smiting shalem, the city of hamor and shechem, and slaying the latter because they had carried off dinah, the daughter of leah. moses says of them46 the sorcererand his apprentice-'letthy thummim and thy urim be with thy holy one, whom thou didst prove at massah, and with whom thou didst strive at the waters of meribah; who said unto his father his mother, i have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. they shall teach jacob thy judgments and israel thy law: they shallputincense before thee, and whole burnt sacrifice upon thine altar, bless,loi;d,his substance, and accept the works of his hands; sm

nsofthe number 7.'itso closely resembles thetarot,thatthefour suits of the latter occupy its first four columns; ofthetwenty-oneatoutsfourteen occupythefifth column, and the seven otheratoutsthe sixth column.thissixth column of sevenatoutsis thatofthe six days of the week of creation. now, according to the chinese, this representation belongstothe first agesoftheir empire, to the drying up of the waters of the deluge bylao;it may be concluded, therefore, that it is an original, or a copyofthetarot,and,underany circumstances, that the latter is of an origin anterior to moses,thatit belongs to the beginning of our time, to the epoch ofthepreparation of the zodiac, and consequentlythatit must own 6600 years of existence'*this is partly taken by vaillant from court de gebelin'smondeprimitif,vo

thyodkaphlamed memnunsamechayinpe tzaddi qoph resh shintaua bgd hvzcht i kl mnsoptzqrshthv\0>-l::cttl/)ttlt:igj:>gthetarot57leaves, for eight is the first cubical number.theace of cups is of egyptian origin, which can be more easily seen in the spanish tarot.thefigure, like an inverted m on its front, is all that remains of the egyptian twin serpents which originally decorated it.itrepresents the waters of creation in the first chapter of genesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, the e

esoteric teaching onthezodiac181and the theory of lunar attraction, we should be very much puzzled to account for these phenomena of the tides, and we should probably set down anybody who spoke of the moon as influencing them as a superstitious ass. in fact, i have seen old books of the goody goody type that have set down as a gross superstition the idea that the moon had anything to do with the waters of the earth. of course you know that has been a tradition from the very earliest times, and in all the so-called pagan mythologies: the moon, as the origin of the waters of the earth, has always been a prominent fact,buta fact which apparently was absolutely sterile until the principles of gravitation were thoroughly established. that is one example of the periodicity of earthly phenomena

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

dualism of the zoroastrians (where ahura mazda and ahriman battle across the universe, the essential truth is that matter and spirit do not work well together. while man s physical existence accelerates and his technology reaches greater and greater heights, the cost has been great, far greater than may be first appreciated. we may tend to believe that evolution has dragged man from the primeval waters of earth and slowly transformed him into the half-divine animal he presently is. but what of his spirit, his light self, at what point did he lose his soul. human history can be categorised in lots of different ways, there are systems which divide history into seven, eight, even thirty or forty periods depending on what perspective of history is taken. for our purposes it is interesting to

ostic theurgy page 203 strict entry requirements. a central mystery used within their teachings was that of an inner interpretation of the trek from egypt to jordan via israel. according to the peratae israel was the soul and the trek outlined (in allegory and myth) the process of returning to the treasury of light. it begins with leaving egypt (the fallen world, the soul then travels through the waters of corruption, into the deserts of asceticism, facing the attacks of the serpents (temptations and false gnosis, until at last, the soul is purified enough that it can reach jordan (the paradise of light, peratos. the peratae had a complex technology of transfiguration including forms of meditation, tantrick practise, mantras, postures, rites and celebrations. basilides basilides (85- 145 c

GOETIA LUCIFERIAN

! open forth the path of serpents! open forth the path of the dragon! hekas! hekau! hekas! working with demonic spirits demonic spirits are essential chthonic/infernal forces which are bound to and from the shadow and dark places of the earth. one should approach daemonic spirits as something other than the self. they are a testing ground; the ones who would have you face the skull containing the waters of leviathan, or initiation. they would have you drink deeply of the gnosis which reveals the luciferian mind, that which questions and is strong within 12 it. one should not approach the goetic spirits with fear, if the mind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congr

dited 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 adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak

and angel, aligned with the rise of man and woman those who walk the thorn-way path. i charge thee with protecting this book, coil as a serpent around the heart of thee text, that as a grimoire scribed in the blood of the moon. satan, adversarial djinn who dwells in the sun, crowned in the emerald which reflects the noble flame, who resides in the heart of midnight, shadowed and ashen beneath the waters of the moon i charge thee with protecting of this book the mind of the serpent shall open the gates within. by beast we go forth 76 77 the goetia was illustrated by- elda isela ford the sigils given are the manuscript sigils by the assumed original author of the manuscript. they are reproduced here for a return to the source. the redesigned sigils with the circle around the spirit was desig

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

w. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "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 eloh

GOLDEN DAWN RITUALS B

ram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the letter c is the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called

GOLDEN DAWN RITUALS D

right, center, and draw a cross in the air with the tool and say "i purify/consecrate thee with n/o" then move on to each of the other quarters repeating the same. after you have performed these banishings and purification's with n and o, you will then say the call from the chaldean oracles. for nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" these could be said while you are circumambulating around the temple after you have purified each quarter and have ended in the east. so, for example, after you

GOLDEN DAWN RITUALS F

tar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. this may be accomplished by sprinkling nfrom the left to the right to the center and tracing a large cross. let the adept now recite the following "so therefore first the priest who would governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" beginning in the south, do likewise with o, consecrating the four quarters, and again incensing with the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the un

GOLDEN DAWN RITUALS G

icking 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 use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou sha

GOLDEN DAWN RITUALS VENUSZAM16

ur, when the son of man is invoked before the lord 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. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo

GOLDEN DAWN RITUALS Z1

the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent

hree supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the wings and the top of the wand form the letter c, the symbol of o; the heads and upper halves of the serpents form a, the symbol of m; while their tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod

ss "goddess of the scale of the balance at the white pillar" is the name of dadouchos, and she is "perfection through fire manifesting on earth" thaum-aesch-nia-eth, and there is a connection between her and the thummum of the hebrews. the stolistes has the care of the robes and insignia of the temple as symbolizing by their cleansing and purification, the purging away of the evil of twklm by the waters of the. the dadouchos has charge of all lights, fires and incense, as representing the purifying and purging of twklm by o and the light of the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and titles

oes forward, especially after the hierophant s for by names and images are all powers awakened and reawakened, the officers become clothed in their godforms and the invisible stations awaken. the procession of officers is then formed in the north in readiness for the mystic circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action

GOLDEN DAWN RITUALS ZAM10

place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of

GOLDEN DAWN RITUALS ZAM15

altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6

GOLDEN DAWN RITUALS ZAM16

t hour, when the son of man is invoked before the lord 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

GOLDEN DAWN RITUALS ZAM20

ire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of 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, e

GOLDEN DAWN RITUALS ZAM21

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 governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief

GOLDEN DAWN RITUALS ZAM24

tion was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the

GOLDEN DAWN RITUALS ZAM5

orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the attainment of thy understanding. amen" part 5 step 1 hold the lotus wand by the b band. continue to visualize all four of the previous spheres and corresp

GOLDEN CHAIN AND THE LONELY ROAD

t which masks the mysteries. and yet we may say that we are alone in the flesh and in this sense call the processes of self-induction the 'rites of one' or solitary initiations. aside from solitary rites which manifest by way of unique transmission, there are certain craft rites which have 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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ady familiar to me from his royal commentaries of the incas. he was regarded as one of the most reliable chroniclers of the traditions of his mother s people and had done his work in the sixteenth century, soon after the conquest, when those traditions had not yet been contaminated by foreign influences. he, too, confirmed what had obviously been a universal and deeply impressed belief: after the waters of the deluge had subsided, a certain man appeared in the country of tiahuanaco. 6 that man had been viracocha. wrapped in his cloak, he was strong and august of countenance and walked with unassailable confidence through the most dangerous badlands. he worked miracles of healing and could call down fire from heaven. to the indians it must have seemed that he had materialized from nowhere

promontory near the southern end of lake titicaca. to reach it we had to cross a neck of water by improvised car ferry at the fishing town of tiquine. then, with dusk descending, we followed the main highway, now little more than a narrow and uneven track, up a series of steep hairpin bends and on to the shoulder of a mountain spur. from this point a contrasting panorama unfolded: the dark, dark waters of the lake below appeared to lie at the edge of a limitless ocean drowned in sombre shadows, and yet the jagged peaks of the snowcapped mountains in the distance were still drenched in dazzling sunlight. from the very beginning lake titicaca seemed to me a special place. i knew that it lay some 12,500 feet above sea level, that the frontier between peru and bolivia passed through it, that

t into water; both drifted away on a river; both eventually reached the sea. are such parallels to be dismissed as coincidences? or could there be some underlying connection? 5 from fetish to god in ancient egypt, p. 180. graham hancock fingerprints of the gods 75 reed boats of suriqui the air was alpine cold and i was sitting on the front of a motor launch doing about twenty knots across the icy waters of lake titicaca. the sky above was clear blue, reflecting aquamarine and turquoise tints inshore, and the vast body of the lake, glinting in copper and silver tones, seemed to stretch away for ever. the passages in the legends that spoke of vessels made of reeds needed to be followed up because i knew that boats of totora rush were a traditional form of transport on this lake. however, the

d a rectangle several hundred feet long, outlined a low pyramidal hill, much overgrown with tall grass. dozens and dozens of hulking blocks lay scattered in all directions, tossed like matchsticks, posnansky argued, in the terrible natural disaster that had overtaken tiahuanaco during the eleventh millennium bc: this catastrophe was caused by seismic movements which resulted in an overflow of the waters of lake titicaca and in volcanic eruptions. it is also possible that 8 the encyclopedia of ancient egypt ed. margaret burson, facts on file, new york and oxford, 1991, p. 23. graham hancock fingerprints of the gods 94 the temporary increase in the level of the lake may have been caused in part by the breaking of the bulwarks on some of the lakes further to the north and situated at a greate

rguing that freeze-drying was motivated only by a desire to produce a secure food base, one could hold that this technology was mandatory to make the potato available graham hancock fingerprints of the gods 96 likewise, in the same ancient period, somebody as yet unidentified by scholarship went to great lengths to build raised fields on the newly exposed lands that had so recently been under the waters of the lake a procedure which created characteristic corrugated strips of alternately high and low ground. it was not until the 1960s that the original function of these undulating patterns of earthen platforms and shallow canals was correctly worked out. still visible today, and known as waru waaru by the local indians, they proved to be part of a complex agricultural design, perfected in

es that had evolved in this region during the 10,000 years before the conquest? perhaps it was the possession of fragments like these that had made possible the drawing of the nazca lines and enabled the predecessors of the incas to build the impossible stone walls at machu picchu and sacsayhuaman? mexico the image i could not get out of my mind was of the viracocha people leaving, walking on the waters of the pacific ocean, or going 20 ibid. 21 evan hadingham, lines to the mountain gods, harrap, london, 1987, p. 34. 22 aymara is rigorous and simple which means that its syntactical rules always apply, and can be written out concisely in the sort of algebraic shorthand that computers understand. indeed, such is its purity that some historians think it did not just evolve, like other languag

4 maya history and religion, p. 175. graham hancock fingerprints of the gods 147 take the case of oannes, for example. oannes is the greek rendering of the sumerian uan, the name of the amphibious being, described in part ii, believed to have brought the arts and skills of civilization to mesopotamia.25 legends dating back at least 5000 years relate that uan lived under the sea, emerging from the waters of the persian gulf every morning to civilize and tutor mankind.26 is it a coincidence that uaana, in the mayan language, means he who has his residence in water ?27 let us also consider tiamat, the sumerian goddess of the oceans and of the forces of primitive chaos, always shown as a ravening monster. in mesopotamian tradition, tiamat turned against the other deities and unleashed a holoca

oca determined to destroy all mankind with a flood, saving only a certain tezpi who embarked in a spacious vessel with his wife, his children and large numbers of animals and birds, as well as supplies of grains and seeds, the preservation of which were essential to the future subsistence of the human race. the vessel came to rest on an exposed mountain top after tezcatilpoca had decreed that the waters of the flood should retire. wishing to find out whether it was now safe for him to disembark, tezpi sent out a vulture which, feeding on the carcasses with which the earth was now strewn, did not return. the man then sent out other birds, of which only the hummingbird came back, with a leafy branch in its beak. with this sign that the land had begun to renew itself, and the dove came in to

d named chia, appeared after him, but she was wicked and enjoyed thwarting her husband s altruistic efforts. since she could not overcome his power directly, she used magical means to cause a great flood in which the majority of the population died. bochica was very angry and exiled chia from the earth to the sky, where she became the moon given the task of lighting the nights. he also caused the waters of the flood to dissipate and brought down the few survivors from the mountains where they had taken refuge. thereafter he gave them laws, taught them to cultivate the land and instituted the worship of the sun with periodic festivals, sacrifices and pilgrimages. he then divided the power to govern among two chiefs and spent the remainder of his days on earth living in quiet contemplation a

omelands are along the tropical northern coast, ascribe their origins to a great flood which swept away the previous landscape and society. meanwhile, in the origin myths of a number of other tribes, the cosmic serpent yurlunggur (associated with the rainbow) is held responsible for the deluge.31 there are japanese traditions according to which the pacific islands of oceania were formed after the waters of a great deluge had receded.32 in oceania itself a myth of the native inhabitants of hawaii tells how the 26 reported in charles berlitz, the lost ship of noah, w. h. allen, london, 1989, p. 126. 27 world mythology, pp. 26-7. 28 ibid, p. 305. 29 folklore in the old testament, p. 81. 30 ibid. 31 world mythology, p. 280. 32 e. sykes, dictionary of non-classical mythology, london, 1961, p. 1

worse than others. the bulk of the animal extinctions took place between 11,000 bc and 9000 bc when there were violent and unexplained fluctuations of climate.35 (in the words of geologist john imbrie, a climatic revolution took place around 11,000 years ago. 36) there were also greatly increased rates of sedimentation37 and an abrupt temperature increase of 6-10 degrees centigrade in the surface waters of the atlantic ocean.38 another turbulent episode, again accompanied by mass extinctions, took place between 15,000 bc and 13,000 bc. we saw in the previous chapter that the tazewell advance brought the ice sheets to their maximum extent around 17,000 years ago and that a dramatic and prolonged thaw then ensued, completely deglaciating millions of square miles of north america and europe i

deity whose name means opener of the ways .41 if we follow this way opener to egypt, turn our eyes to the constellation of orion, and enter the potent myth of osiris, we find ourselves enveloped in a net of familiar symbols. the reader will recall that the myth presents osiris as the victim of a plot. the conspirators initially dispose of him by sealing him in a box and casting him adrift on the waters of the nile. in this respect does he not resemble utnapishtim, and noah and coxcoxtli and all the other deluge heroes in their arks (or boxes, or chests) riding out the waters of the flood? another familiar element is the classic precessional image of the worldtree and/or roof-pillar (in this case combined. the myth tells us how osiris, still sealed inside his coffer, is carried out into th

t it falls away from the vertical; 2 the eccentricity of the orbit (i.e, whether the earth s elliptical path around the sun is more or less elongated in any given epoch; 3 axial precession, which causes the four cardinal points on the earth s orbit (the two equinoxes and the winter and summer solstices) to creep backwards very, very slowly around the orbital path. we are dipping our toes into the waters of a technical and specialized scientific discipline here one largely outside the scope of this book. readers seeking detailed information are referred to the multidisciplinary work of the us national science foundation s climap project, and to a keynote paper by professors j. d. hays and john imbrie entitled variations in the earth s orbit: pacemaker of the ice ages (see note 4. briefly, w

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the astrological influences in the four great crosses are shown in appendix d. how these forces influence the lesser watchtower squares is shown in appendix c. the primary meanings of these signs are given below. aries: the first cause, the life-principle, pure spirit. taurus: pure substance, undiferentiated matter. gemini: motion, phenomena, elementary relationships. cancer: universal womb, pure waters of life, the motherprinciple. leo: creation made rnanifest, divine incarnation, creative activity, the ideal mart. virgo: organized matter purifed and refined, the ideal woman. libra: ideal relationships, perfect harmony and balance, universal harmony. scorpio: emotional power, regeneration, death. sagittarius: aspiration, transformation of consciousness, the principie of perfection. 71 72

n the names and letters of the great southern quadrangle, i invoke you, angels of the watchtower of the south. then vibrate the great holy narre of this watchtower. feel the angels of the watchtower of fire rising up from within you. step 3. take your cup in your hand. turn toward the watchtower of water in the west. sprinkle some water and say, now therefore 1, a priest of fire, sprinkle lustral waters of the sea, and hear the wrath of waves upon the shore; the voice of water, now arad evermore. stand facing the watchtower of water. trace the pentagram of water 89 before you. trace a blue enochian letter q( 1 j) within it. face the letter and say, mph-arsl-gaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) in the names arad letters of the great western quadrangle, 1 invoke you, angels of the watc

neh) oh mighty doziaal (doh-zodee-ah-ah-leh) whose word is an (ah-neh) come forth and take away my limitations. balt (bah-leh-teh) za-tol (zodah-toh-leh) lama babalon (lah-mah bah-bah-loh-en) while vibrating the name doziaal, know all of your selfimposed restrictions to be given over to this governor of tex. meditate for a few moments on the significance of your limitations being expressed in the waters of the western regions of tex. part 6. place your sword before you on the altar. with empty hands outstretched before you, say, by the power of baltoh spoken seven times, i have gained mastery over tex. by the power of the word of taoagla i rise above the forces of karma. by the power of the word of gemnimb, i rise above the forces of desire. by the power of the word of aduorp, i rise above

hkoma (zodee-en-ah-heh-koh-mah) water to water. 310 here in the eight outer chambers of zen, come, accept my body. zumvi-parm talho-a (zodue-em-vee-pah-rameh tah-lehhoh- ah) may my cup overflow. hold the talisman of vrelp before the pool and say, by the power of vrelp (vah-ra-el-peh) i give you this body a n d p a s s t h r o u g h z i n- l a i a d (zodee-en-lah-ee-ah-deh) i now pass through the waters of the secrets of truth. part 5. let your astral body be given unto the king of water. assume your mental body and pass over the pool. let your mental body rise up a narrow shaft cut through the rock of the pyramid. let it rise to a bright spacious room. let the east wall show a small air shaft cut through to the out-side of the pyramid. face the air shaft. hold the talisman of the watchtow

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

d over wolfartsweiler, one of them shouted down' if thou suffer harm, bind thee with red yarn' 8, 307. we read in heimi-eich's nordfries. chron. 2, 93 that outside tondern in 1637 armies were seen musterino: in the air and fighting, in clear weather an irish folktale gives an account of the ancient chieftain o'donoglme, who yeai-ly on the first of may, mounted on a milkwhite steed, rises from the waters of a lake, to revisit his realm. on an august night, an e>*i.rl of kildare shews himself armed, on a splendid war-horse, and reviews the shades of his warriors (elfenm. 192-3. 233. strikingly similar to the' duris, diirst' on pp. 521. 920 is a finnic turisas, god of war and at the same time a giant (turras, turrisas, tursas, who, when a war is imminent, has his drum beaten high up in the cl

HANDBOOK OF EGYPTIAN MYTHOLOGY

: in press. primary sources: pt 508; loyalist instruction; sekhmet litany; brp; setna cycle bat bat was a primeval cow goddess worshipped in the mansion of the sistrum. see also cattle; hathor bata bata was a bull god regarded as a form of seth. see also cattle benu bird (phoenix) in some egyptian creation myths the benu bird is the oldest living creature. when the first land rose out of the dark waters of chaos, the shining benu bird alighted on this primeval mound. its cry was the first sound ever heard. the earliest references to the benu bird seem to describe it as a yellow wagtail, but it was later shown as a type of heron (see figure 11. the word benu probably comes from an egyptian verb meaning to rise and shine. the benu bird may originally have been identified with venus as the mo

gods could be interchangeable with dwarf gods. the pregnancy of isis was said to have been unusually long and her labor painful and hard. isis had to hide her infant in the papyrus thickets of the delta to preserve him from seth, the killer of osiris. this mirrored an earlier mythical event: the emergence of the sun child in the lotus who had to be protected from the monstrous inhabitants of the waters of chaos by a primeval goddess. the sun child was destined to begin the work of creation during the first sunrise, and the horus child was destined to establish the divine order on earth when he grew up to be egypt s rightful king. both children were powerful symbols of hope for the future, and imagery passed freely between them. a spell in the pyramid texts for repelling snakes refers to h

a naked child sitting inside the lotus and holding one finger to his lips. in hymns intended to be sung at dawn, the sun god ra is the child of gold who issues from the lotus. ra was thought to age during the course of the day, so the infant god became an old man by sunset. in some accounts the lotus comes into being after the eight primeval beings known as the ogdoad of hermopolis fertilized the waters of chaos. these fertile waters might be thought of as a great primeval goddess who, in the form of a cow or a lotus, gives birth to the creator sun god. this goddess can be named as mehet-weret, hathor, or neith. various child gods such as horus the child, ihy, and nefertem could all be identified with the solar child in the lotus. ihy, a son of hathor, was called the child who shines in th

ed cow, or a cow carrying a child. one of mehet-weret s titles was mound or island, alluding to the idea that the newborn sun god was raised above the primeval waters on the head or back of mehet-weret so that he could begin his work of creation. in a variation on this myth, neith/mehet-weret is said to have saved the infant sun from her children (the first crocodiles) by carrying him through the waters of chaos. this finds a parallel in later mythical history. after a revolt by humanity, ra begins a new order by being carried up into the heavens on the back of nut in cow form. nut and mehet-weret are sometimes treated as a pair of cosmic cows with parallel myths and sometimes as the same deity. nut has an alternative sky form as a giant nude woman stretched above the earth. ritual spoons

made and buried during festivals of osiris. their magical purpose was to give new life to the dead, just as the seed corn grew into new plants. the body of osiris could also be shown regenerating inside a tree. from at least as early as the new kingdom, all the liquids that came from the body of osiris, such as semen, sweat, and pools of putrefaction, were associated with the life-bringing flood waters of the nile. in some accounts the body of osiris was divided into anything from fourteen to forty-two parts. during the first millennium bce, these body parts were said to be buried at sacred sites all over egypt. the tomb of the left leg of osiris on the island of bigah was said to be the source of the inundation. the body of osiris also played an important role in some of the new kingdom

t. rundle clark. myth and symbol in ancient egypt. london: 1959, 36 41, 170 178. a. a. saleh. the so-called primeval hill and other related elevations in ancient egyptian mythology. mitteilungen des deutschen arch ologischen instituts, abteilung kairo 25 (1969: 110 120. primary sources: pt 587, 600; bd 79, 183; bc; leiden hymns; ptah hymns; mt primeval ocean the primeval ocean was made up of the waters of chaos. see also nun ptah ptah was a creator deity who made the world with his heart and his tongue. as ptah south of his wall he was the chief god of the egyptian capital, memphis. he was usually shown as a bearded man wearing an artisan s skullcap and an enveloping cloak or shroud. as he who is beautiful of face, ptah had skin of celestial blue. his scepter combined the djed symbol of s

HEAVEN HELL

not recognize as such, and that the feminine form of the word, with the unusual determinative, indicates they were weak and miserable beings. as a reward for their veracity and orthodoxy) upon earth, the food on which they live is maat, i.e, truth, and they themselves become maat, or truth itself, and they are permitted to invoke the god in the gate. ra, moreover, gives them the mastery over the waters of the region, which, though cool and refreshing to the maatiu beings p. 119 themselves, become "waters of fire (vol. ii, p. 95) to those who are sinners and are involved in wickedness. we have already seen that the wicked were not allowed to enter this division, therefore it appears that it was held to be possible for the dead round about it to attempt to drink of the cool waters, which st

f the shrines close again, and the gods betake themselves to lamentations until he reappears on the following night. thus another class of the dead owes its revivification, light, and food to the beneficence of afu-ra rather than to osiris. a little beyond the twelve shrines is a group of twelve gods, who are partially immersed in the "lake of boiling water; in front of each is a large plant. the waters of this lake have the peculiar property of appearing cool to the taste and touch of the gods who live on it, and who feed upon the plants which grow in it. it is important to notice that the lake is said to be boiling hot, and that "the birds betake themselves to flight when they see the waters thereof, and when they smell the stench which is in it" now this description tells us at once tha

d by fresh water. it is quite clear that the author of the egyptian text cannot have borrowed his p. 129 description of the lake from later writers, and it is equally clear that his account of it represents the tradition of the existence of some hot sulphur spring or bituminous lake which existed in egypt, probably in or near one of the oases. at kharga, for example, there are several springs the waters of which reach a temperature of 97 fahrenheit. as we see in the picture (vol. ii, p. 112) a large plant, or small tree, growing before each of its inhabitants, it is evident that some kind of vegetation flourished in the neighbourhood of the lake, and the quaint costume of the gods, who, of course, typified the inhabitants of the region, suggests that they were not egyptian. the dwellers in

k of gates. the boat of afu-ra next passes through the gate of bekhkhi, which is guarded by the monster serpent p. 169 [paragraph continues] set-hra, and is towed over this division, or hour, by the gods of the tuat. the region is a remarkable one, and it certainly forms part of the kingdom of the sun-god of annu, or heliopolis. at one end of the long lake, or pool, which represents the celestial waters of nu (vol. ii, pp. 225, 226) stands the god "who dwelleth in nu" and in the lake itself we see four groups of beings in human forms who are called "bathers (herpiu "floaters (akiu "swimmers (nubiu, and "divers (khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made young again

(khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made young again by his soul, and earth by his body. then, addressing the god in the boat, they declare that they will make his paths straight in akert, and that they will make his boat to pass over the beings who are immersed in the waters of the lake. the god "who dwelleth in nu" then calls upon the beings in the water to pay homage to ra, and he promises that they shall enjoy breath for their nostrils, and peace in their cisterns of water. their souls, which are upon earth, shall enjoy offerings in abundance and shall never die, and shall be as fully provided with food as is ra, whose body is on earth, but whose soul is in

te tesert-baiu, which marks the end of the tuat, into the vestibule of the world of light. we no longer see him in the form of a ram-headed man, standing under the folds of the serpent mehen, but he appears as khepera, i.e, as his beetle, with the disk in front of him. from the scene which ends the book of gates we learn that so soon as the god passes through the gate of tesert-baiu he enters the waters of nu, the god of the primeval watery abyss of the sky. the ministers of khepera now appear with the matet-sektet boat p. 197 which they have in readiness, and the god takes his place in it, with the gods who are to guide and propel it. nu then lifts the boat up above his head, and the goddess nut receives the disk of the sun in her hands. it will be noted that she stands on the head of a g

HELENA BLAVATSKY NIGHTMARE TALES

still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on the midland sea. an endless line of surf-beaten, black, rugged rocks stretches,hemmed in between the golden sands of the coast and the deep blue waters of the gulf. they offer theirgranite breast to the fierce blows of the north-west wind and thus protect the dwellings of the rich that nestleat their foot on the inland side. the half-ruined cottages on the open shore are the insufficient shelter of thepoor. their squalid bodies are often crushed under the walls torn and washed down by wind and angry wave.but they only follow the great law

n eyes the site where wasbuilt the pyre of rohita, and also the waters visited by lakshmi in days of yore. they might even have seen the blue lotuses, if most of these had not since been changed, thanks to a newtransformation decreed by the gods, into sacred crocodiles which no one has the right to disturb. it is thistransformation which gives to nine out of every ten pilgrims who plunge into the waters of the lake, theopportunity of entering into nirvana almost immediately, and also causes the holy crocodiles to be the mostbulky of their kind. a bewitched lifeas narrated by a quill pen by h. p. blavatsky introductionit was a dark, chilly night in september, 1884. a heavy gloom had descended over the streets of a, asmall town on the rhine, and was hanging like a black funeral-pall over the

is nothing else but a heapof organized dust, was beyond him. like jeremy collier, he refused to admit that he was no better than "astalking machine, a speaking head without a soul in it" whose "thoughts" are all bound by the laws ofmotion "for" he argued "if my actions were, as you say, prescribed beforehand, and i had no more libertyor free will to change the course of my action than the running waters of the river yonder, then the glorious nightmare talesi- the stranger's story28 doctrine of karma, of merit and demerit, would be a foolishness indeed" thus the whole of my hyper-metaphysical friend's ontology rested on the shaky superstructure ofmetempsychosis, of a fancied "just" law of retribution, and other such equally absurd dreams "we cannot" said he paradoxically one day "hope to li

ime. his visionswere peculiar, and he minutely described each. fantastic, ghastly figures kept slowly swimming out of thepenumbra of his small, dark room, in regular and uninterrupted procession, and he greeted each by name ashe might greet old acquaintances. he referred to himself as prometheus, bound to the rock by four bandsmade of human intestines. at the foot of the caucasian mount the black waters of the river styx wererunning. they had deserted arcadia, and were now endeavouring to encircle within a seven-fold embracethe rock upon which he was suffering "wouldst thou know the name of the promethean rock, old man" he roared into his adopted father's ear."listen then. its name is. called samuel klaus "yes, yes" the german murmured disconsolately "it is i who killed him, while seeking

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nd is bankrupt than that the said "founder" has ever made any money out of theosophy. these two slanders have been started by two high-born ladies, belonging to the london aristocracy, and have been immediately traced and disproved. they are the dead bodies, the carcasses of two inventions, which, after having been buried in the sea of oblivion, are once more raised on the surface of the stagnant waters of slander. q. then i have been told of several large legacies left to the t.s. one-some 8,000-was left to it by some eccentric englishman, who did not even belong to the society. the other- 3,000 or 4,000-were testated by an australian f.t.s. is this true? a. i heard of the first; and i also know that, whether legally left or not, the t.s. has never profited by it, nor have the founders ev

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

uld meet you there and drive you here. i am glad you have obtained the dry verbena leaves. wilson of york sent me enough to last for some time. i have been using it every morning, and it is very nice, but for my own liking i must ay, i prefer the indian. most likely this is more efficacious. fhanks all the same to you, but i shall not want any just yet. i am glad you have escaped poisoning by the waters of the seine, and the terrible dangers of the streets of paris. these appear to be the worst part of it. we would not go on any account. thanks, we are as well as usual, and i very busy. perhaps, if you come, you will be able to tell us more of the 8 31 vota vita ea in the g.d. it is extraordinary that ayton, who confidently informed gardner that the g.d. taught 'what the t.s. has never don

HP LOVECRAFT A DARK LORE

, presumably caused by the then diminishing fever epidemic. they said the place had a febrile smell. dutee himself thought little of the house, for he grew up to be a privateersman, and served with distinction on the vigilant under capt. cahoone in the war of 1812. he returned unharmed, married in 1814, and became a father on that memorable night of september 23, 1815, when a great gale drove the waters of the bay over half the town, and floated a tall sloop well up westminster street so that its masts almost tapped the harris windows in symbolic affirmation that the new boy, welcome, was a seaman's son. welcome did not survive his father, but lived to perish gloriously at fredericksburg in 1862. neither he nor his son archer knew of the shunned house as other than a nuisance almost imposs

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ugh the stratum into apparent vacancy, a wholly new and doubly intense wave of excitement spread among the excavators. a good-sized blast had laid open the subterrene secret; and now, through a jagged aperture perhaps five feet across and three feet thick, there yawned before the avid searchers a section of shallow limestone hollowing worn more than fifty million years ago by the trickling ground waters of a bygone tropic world. the hollowed layer was not more than seven or eight feet deep but extended off indefinitely in all directions and had a fresh, slightly moving air which suggested its membership in an extensive subterranean system. its roof and floor were abundantly equipped with large stalactites and stalagmites, some of which met in columnar form: but important above all else was

dent style; and all the construction and carving were marvelously well-preserved. the floor was quite clear, except for a slight detritus bearing outgoing penguin tracks and the inward tracks of these others. the farther one advanced, the warmer it became; so that we were soon unbuttoning our heavy garments. we wondered whether there were any actually igneous manifestations below, and whether the waters of that sunless sea were hot. alter a short distance the masonry gave place to solid rock, though the tunnel kept the same proportions and presented the same aspect of carved regularity. occasionally its varying grade became so steep that grooves were cut in the floor. several times we noted the mouths of small lateral galleries not recorded in our diagrams; none of them such as to complica

HP LOVECRAFT DAGON

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 faces and forms i dare not speak in detail, for the mere remembrance makes me grow faint. grotesque beyond the imagination of a poe or a bulwer, they were damnably human in general outline despite webbed hands and feet, shockingly wide and flabby lips, glassy, bulging eye

HP LOVECRAFT THE BEAST IN THE CAVE

i thought, be some unfortunate beast who had paid for its curiosity to investigate one of the entrances of the fearful grotto with a life-long confinement in its interminable recesses. it doubtless obtained as food the eyeless fish, bats and rats of the cave, as well as some of the ordinary fish that are wafted in at every freshet of green river, which communicates in some occult manner with the waters of the cave. i occupied my terrible vigil with grotesque conjectures of what alteration cave life might have wrought in the physical structure of the beast, remembering the awful appearances ascribed by local tradition to the consumptives who had died after long residence in the cave. then i remembered with a start that, even should i succeed in felling my antagonist, i should never behold

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

m the gardens of zokkar. and the kings would look out over the lake and curse the bones of the dead that lay beneath it. at first the high-priests liked not these festivals, for there had descended amongst them queer tales of how the sea-green eikon had vanished, and how taran-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

HP LOVECRAFT THE WHITE SHIP

watched it and listened to it, and i know it well. at first it told to me only the plain little tales of calm beaches and near ports, but with the years it grew more friendly and spoke of other things; of things more strange and more distant in space and time. sometimes at twilight the gray vapors of the horizon have parted to grant me glimpses of the ways beyond; and sometimes at night the deep waters of the sea have grown clear and phosphorescent, to grant me glimpses of the ways beneath. and these glimpses have been as often of the ways that were and the ways that might be, as of the ways that are; for ocean is more ancient than the mountains, and freighted with the memories and the dreams of time. out of the south it was that the white ship used to come when the moon was full and high

gold. in the gardens of these cities are strange orchids, and perfumed lakes whose beds are of coral and amber. at night the streets and the gardens are lit with gay lanthorns fashioned from the three-colored shell of the tortoise, and here resound the soft notes of the singer and the lutanist. and the houses of the cities of cathuria are all palaces, each built over a fragrant canal bearing the waters of the sacred narg. of marble and porphyry are the houses, and roofed with glittering gold that reflects the rays of the sun and enhances the splendor of the cities as blissful gods view them from the distant peaks. fairest of all is the palace of the great monarch dorieb, whom some say to be a demi-god and others a god. high is the palace of dorieb, and many are the turrets of marble upon

the turrets of marble upon its walls. in its wide halls many multitudes assemble, and here hang the trophies of the ages. and the roof is of pure gold, set upon tall pillars of ruby and azure, and having such carven figures of gods and heroes that he who looks up to those heights seems to gaze upon the living olympus. and the floor of the palace is of glass, under which flow the cunningly lighted waters of the narg, gay with gaudy fish not known beyond the bounds of lovely cathuria. thus would i speak to myself of cathuria, but ever would the bearded man warn me to turn back to the happy shore of sona-nyl; for sona-nyl is known of men, while none hath ever beheld cathuria. and on the thirty-first day that we followed the bird, we beheld the basalt pillars of the west. shrouded in mist they

ISIS UNVEILED

christian community comprising members of whom many, if not all, knew jesus and his apostles personally took refuge in the little town of pella, on the opposite shore of the jordan^ surely these simple people, separated for centimes from the rest of the world, ought to have preserved their traditions purer than those of any other nation! it is in palestine that we have to search for the ciearett waters of christianity, let alone its source. ilie first christians, after the death. of jesus, all joined together for'a cerinuiub within, nuhed forth from the bath-houm. crying out 'let lu by, leat the bnth-hoiue fall doim, cerinthiu the enemj' of the truth, being within it (iraueua: affiiiiut berttie, hi, iii, 4. 461. munk: pau^ne, p. 515; dunlap: sdd, the son qf the man, p. xr. 462. huthatuen:

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

gle ships of whole fiery fleets; animate children of, in thy human conception, a dreadful, but, in reality, a great world, of which thou knowest nothing. they fall, foodless, on the rejecting, barren, and (on the outside) the coldest stone. but in each stone, flinty and chilly as the outside is, is a heart of fire, to strike at which is to bid gush forth the waters, as it were, of very fire, like waters of the rock! truly, out of sparks can be displayed a whole acreage of fireworks. forests can be conceived of flame-palaces of the fire; grandest things soul-things last things all things! wonder no longer, then, if, rejected so long as an idolatry, the ancient persians, and their masters the magi, concluding that they saw all in this supernaturally magnificent element, fell down and worship

ing up (into hand off it) its chains, and mastering it. these changes can be wrought in matter, and, as it were, it can be taken in pieces; and all this dissolution of it may be effected without our getting as at the fire-blood of our subject. but fire disjoints, as it were, all the hinges of the house laps out the coherence of it sets ablaze the dense thing, matter makes the dark metals run like waters of light conjures the black devils out of the minerals, and, to our astonishment, shows them much libelled, blinding, angelwhite! by fire we can lay our hand upon the solids, part them, powder them, melt them, fine them, drive them out to more and more delicate and impalpable texture firing their invisible molecules, or imponderables, into cloud, into mist, into gas: out of touch, into hear

KETAB E SIYAH

onds wrapped round my princely shoulders. 66 to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses softer than sinaean silks, their embraces warmer than furs from russia. my gardens were more verdant than the forests of brazil, more opulent than the sultan's or babylon's. they were most populous with cedar and ebon and boats made as swans plied the waters of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonder

adows of the trees, dark shapes moving here and there, wolves and tigresses fierce, savage guardians that stood watch over the forms that slept beneath the leafy roof of the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to the deeds that shedim wrought within the valley's confines and all was known to raphael and he was afraid. now, on flaming wings, ascending he made his own speed to high heaven's gates and, there passing its towers that watched the approach thither, flew swift through the gates thrown open before him as he flew in haste to heaven's hub where r

h his knights looked down from the high walls of the valley as the hungry tongues did lick all the leaves to ash and leave the once fertile soil scorched and black. the very sun was blocked out by smoke, perfumed with the incense of the garden, and the river was blocked and ran dry with the embers of the conflagration's wake. 199 only as the sun descended in the western sky, bleeding red into the waters of the ocean, did the all-consuming flames fade and die. raphael surveyed the wreck of what had once been green and it was wholly black and dead. yet looking more closely yet, making tight his eyes he did see amongst the many ashes of the trees, scattered across the dark-scarred earth, many motes of light like burning stars and his angel-sight did know them as the germs of those trees that

e amongst the race of men as falling vega does shine amongst the stars. yet your words and your intent are not governed by wisdom but by the heart's lament and your wit is distempered by rightful wrath. wrath shall not avail in this time and when anguish is most justified it is of the least service. such a dire peril as this must be faced, possessing full capacity of wit and wisdom. were that the waters of the flood all that there was to fear at this time but it is not so for those ships that defy the will of the elohim shall be struck down and consigned to the ocean's lower depths as appeasement to unforgiving leviathan. that which water cannot destroy shall be undone by flame and steel. even did you send one in your place they would die where you would live. utanapishtim is the greatest

ge. all night and day laboured noah and for another night before all was done and all preparations had been made against the flood. now came michael to noah at dawn, perceiving now had come the time to act and bring forth the waters to cover the earth "noah, son of lamech" he spoke "now has the time come to intone those incantations to open the doors by which are bound the sky's cataracts and the waters of the deep earth. speak then the words with me and enact the rightful rituals that these jaws might gape open and spew out the contents of their bellies. thus shall we wash for all time the wickedness of man from the earth and for all time hereafter shall the just reign of adonai yahweh endure and you shall be his most favoured servant. rightful victory is now yours, noah, for you have wit

our fathers' sins and make it once more fit for god. so do i charge you in his name and so must you do if you are indeed his allegiant slave. speak then these words with me and let this cataclysm begin" so stood michael and noah at the prow of that constructed in the desert, the vessel of heaven's wrongful purpose. from the dawn unto the dusk they sang discordantly the syllables that convoked the waters of heaven and earth. as that remorseless bore on and the sun traversed the azure dome upon its appointed path unto the west the sky became black with clouds and all was in shadow on the land. now shrieked the wind amongst the trees, tearing from them leaves and wood and everywhere both man and beast sought shelter from the coming rains. as the sun descended to die once more in the western s

h. even the greatest exertions of our sailor can do naught but preserve the vessels and to do more than this is beyond the greatest magicians. fortunate are we indeed that even now we have lost not a man to the frothing waves. surely some beneficent sorcery does guard us. o will these rains be ever unabating and grow ever greater in their intensity that every land of man is consumed by the rising waters of the seas, glutted upon this surfeit? when shall there be respite for us? what has stirred to such a passion the very elements that this should be? lord, i fear and beg some word of you 273 that might grant to me some comfort and make more courageous my coward heart" for a long while did the king regard his admiral, faithful yet afraid at the savagery of noah's sorcery. no words could he

e sight of those that went upon the ships and they rejoiced to see all things upon the earth restored to equilibrium. at that time all the land was bare and no green thing grew from the soil. all was desolated by the great cataclysm. yet no darkness is there where no light burns nor despair that fosters no hope. deep beneath the barren soil hid the seeds of the thousand plants, washed away by the waters of the flood. with the waters fallen back to their place and the light of the burning sun making warm once more the sodden earth to new life were those germs stirred 285 and even before the waters had retreated utterly the hill-sides bloomed with flowers of every hue and the plains were made verdant with grasses. now made the weary sailors for some harbour renouncing then their long compani

khan. time blinks and he is broken, temuchin, slayer of millions, he that eclipsed methuselah, lay dying in his tent. his armies were greater than alexander's 367 yet he conquered not the sword of death. temuchin died. now went the sons of temuchin westward, following the sun's path. none withstood them, mecca or rome. terrible is the tartars' wrath. never had there been such an empire since the waters of the deluge ebbed. the histories are written with blood for ink. time passes and empires pass away. as once she retreated to the east now retired rome to the west. shalem and byzant were lost to the cross and the crescent was over them. now spain went with thunder across the sea and silenced forever the songs of the incas. could you, iberia, make gold of the blood that you poured out? gab

KNOWLEDGE LECTURE TWO

residents 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 universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was over

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

cret, to explain something of the deeper meaning and purpose of freemasonry, in the hope of arousing among the brn. a more profound reverence for that of which they are the custodians and a fuller understanding of the mysteries of the craft. although the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of masonic symbolism than is given in the majority of their lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals and

n or the aryan. the whole set of seven festoons hanging one below the other denoted one world-period, one occupation of this planet of ours. 178. underneath the chain-work a beautifully executed system of fine network will be seen, and this was employed by the priests of old to elucidate yet another side of the marvellous mystery of evolution. when the holy spirit has brooded over the face of the waters of space, and has impregnated and vivified primordial matter, the activity of the second aspect of the logos begins, and innumerable streams of his divine life pour down into the field prepared for them. in a thousand ways they interlace and combine, and so produce the bewildering multiplicity of the life which we see around us. from their interaction result the manifold fruits of evolution

ptian times both the cross and the anchor have been modified, but the cup has not. the cross was originally what is now called the greek cross, with equal arms. that has always been the token of the first out-pouring of divine life through the third aspect of god, or the third member of the trinity, called among the christians god the holy ghost, and sometimes the life-giver, who brooded over the waters of space. 284. a further point in the symbology is that the cross contains within itself the square, the level and the plumb-line combined; and we find in the epistle to the ephesians written by st ignatius (who according to tradition was the little child whom christ once took and set in the midst of his disciples as a type of those who should inherit the kingdom of heaven, this remarkable

the school of pythagoras the pupils were kept for several years in the order called akoustikoi or hearers; in the mysteries of mithra the lowest order was that of the ravens- a name which signifies that they were allowed only to repeat that which they had heard, precisely as a raven or a parrot does; for in all these ancient systems students were strictly forbidden to launch out upon the perilous waters of originality until they were thoroughly grounded in the established principles of philosophy. the s c also evokes or calls to the assistance of the man who uses it a particular class of non-human intelligences of the subtle world. 393. in view of the great influence of this s c of power, all will see the necessity that it should be preserved with the greatest care and secrecy. if it is ma

tation of the logos at the beginning of a solar system, while the c c s and the s c show further that he manifests himself as spirit and matter; for there is nothing which is not god. to indicate that the second person or aspect of the logos is about to descend into his universe, the column of the w.s.w. is now erected, and that of the w.j.w. is laid down. the brooding of the holy spirit over the waters of chaos is now no longer the only divine activity; the groundwork is laid, and the active life of the system is to begin. the tracing-board which indicates the plan of its activity is now exposed, and the nature of that activity is indicated by the fact that we commence it with a hymn of praise to t.g.a.o.t.u, during the singing of which the brn. should pour out all the love and devotion o

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

gh in a new incarnation under the influence of spring. demeter appears to correspond with uma, the great mother, still venerated in india. 331. aphrodite, the goddess of love- immortal aphrodite of the broidered throne, as sappho calls her- represented the feminine aspect of the deity as the divine compassion; she was called the foam-born because she was mystically supposed to have risen from the waters of the ocean. swinburne describes her in magnificent lines: 332. her deep hair heavily laden with the odour and colour of 333. flowers, 334. white rose of the rose-white water, a silver splendour, a 335. flame 336. who, at her mystic birth, 337. came flushed from the full-flushed wave, and imperial, her 338. foot on the sea. 339. and the wonderful waters knew her, the winds and the 340. vie

lesser mysteries of egypt, and in this sense it is possible to compare the lesser mysteries with our masonic 1, although the details of the ceremonial do not exactly correspond. the ceremony was conducted by the hierophant of eleusis, assisted by his various officers; and the initiates of this degree were called mystae. 352. the ceremonies opened with a preliminary purification or baptism in the waters of the ilissus, during which certain ritual formulae were recited; they were continued in the secrecy of the temple, in which representations of the astral world were shown to the candidate, and instruction given upon the results of certain courses of action in the life after death. in earlier days when the hierophant directing the studies described the effect of some particular vice or cri

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

k: henry holt and company, 1955. kusche, larry. the bermuda triangle mystery solved. buffalo: prometheus books, 1986 .the disappearance of flight 19. new york: harper and row, 1980. sand, george x. sea mystery at our back door. fate 5, no. 7 (october 1952: 11 17. sanderson, ivan t. invisible residents: a disquisition upon certain matters maritime, and the possibility of intelligent life under the waters of this earth. new york: avon books, 1973. spencer, john wallace. limbo of the lost.westfield, ma: phillips, 1969. winer, richard. the devil s triangle. new york: bantam books, 1974. diabolus in musica diabolus in musica is latin, literally meaning devil in music, and is a medieval expression for the tritone (diminished fifth or augmented fourth. it splits the octave in half (in this case

indu accounts of the eschaton. the agent of destruction is shiva or vishnu in the form of shiva. in the classical formulation, brahma, vishnu, and shiva constitute a kind of trinity,with brahma creating the world, vishnu maintaining the world, and shiva destroying the world. at the close of a day of brahma, the worlds are first dried out by a scorching sun. this drought is so severe that even the waters of the netherworld are dried out.when everything is so dried out that the earth is parched and cracked, a terrible wind blows through the worlds, drawing the life-breath out of all creatures. this wind is followed by a universal fire that consumes all of the worlds in a frightful tornado of flame. the source attributed to this fire varies. of particular importance is the widespread image of

LIBER 777

phareth the heart; netzach and hod the testicles; jesod the membrum virile; and malkuth, the anus. the signs of the zodiac are variously given, and the planets agree with the face: thus' and, the ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath

LIBER ALEPH

e relation of illusion to illusion in that aspect of illusion, neither confusing the planes, nor confounding the stars, nor denying the laws of their reaction, yet with eagle.s vision beholding the one sun of the true nature of the whole. verily, his is the truth, and unto it did also dionysus and tahuti and sri krishna set the seal of their witness. cleanse herefore thine heart, o my son, in the waters of the great sea, and enkindle it with the fire of the holy ghost. for his is his peculiar work of sanctification. n the book of wisdom or folly 121 dp de virgine beata (of the bless d virgin) nderstand then well this mystery of universal godliness; for it is the naked beauty of the virgin of the world. lo! since the end is perfection, as i have already shewn unto thee, and since also every

its three modes, the scorpio destroyeth himself, as if it were a type of animal pleasure. next, the serpent is proper to works of change, or magick; yet is he poisonous also unless thou hast wit to enchant him. lastly the eagle is subtlest in this sort, so that this path is proper to a transcendental labour. yet all these are in the way of death, so that thy wand is dissolved and corroded in the waters of the cup, and must be renewed by virtue of thy nature in its course. for fire is extinguished by water; but upon earth it burneth freely, and is inflamed by the wind. understand also that which is written concerning the vesica, that it is the mother, giving ease, sleep, and death, which consolations are eschewed by the true man or hero. i liber aleph vel cxi 174% sequitur de his viis (fur

LIBER CHANOKH

rtakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, ado

LIBER CORDIS CINCTI SERPENTE

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 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 t

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. 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

LIBER CXX

throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there 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 dri

he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu (silence: then "abrahadabra 111- 11111- 111 (he knocketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes

LIBER DCCCLX JOHN ST

ot do this at all. the prana seems equilibrated in the whole organism: i am very peaceful. just as a corpse is. it is terribly annoying, in a sense, 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 i

m, still held on, his life each moment the plaything of giant forces, so enormous as to be (once they were loose) quite out of proportion to all human wit or courage or address. and he held on his course, humbly, not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea 1 [this lecture .the microcosm: man. is published in regardie (ed) the golden dawn] 2 [joseph mccabe, a rationalist writer of the period] john st. john 87 foam over the bow, ride and carry the quarter.is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning fs spiritu

LIBER HHH

shouldst die, is it not written .blessed are the dead that die in the lord.13? yea, blessed are the dead that die in the lord!14 (c) ordo templi orientis. this e-text last revised 21.07.2004. key entry, formatting, and endnotes by frater t.s. for celephais press/ nu isis working group. 1 this is not quite a literal translation of the latin but gives the gist of it well enough. in contrast to the .waters of contemplation. the .flames of enthusiasm. were supposedly treated of in .liber iao (17) which is unpub-lished and believed lost (i have been informed that a work claiming to be liber iao survives in a private collection, with a latin prologue and quotes from liber lxv and vii paralleling those here, but have been unable to authenticate it or even study a copy. 2 grk .corpse. the referenc

LIBER LIBERI VEL LAPIDIS LAZULI

l drink the blood of the world, and be drunken! 22. ohe! the song to iao, the song to iao! 23. come, let us sing to thee, iacchus invisible, iacchus triumphant, iacchus indicible! 24. iacchus, o iacchus, o iacchus, be near us! 25. then was the countenance of all time darkened, and the true light shone forth. 26. there was also a certain cry in an unknown tongue, whose stridency troubled the still waters of my soul, so that my mind and my body were healed of their disease, selfknowledge. 27. yea, an angel troubled the waters. 28. this was the cry of him: iiioooshbthio-ioiiiiamamthibi- ii. 16 liber liberi vel lapidis lazuli 29. nor did i sing this for a thousand times a night for a thousand nights before thou camest, o my flaming god, and pierced me with thy spear. thy scarlet robe unfolded

LIBER LVII

is centreless, but it concentrates a centre, which is the number one of the manifested sephiroth, kether, the crown, the first sephira; which therefore may be said to be the malkuth or number ten of the hidden sephiroth. thus .kether is in malkuth, and malkuth is in kether. or, as an alchemical writer of great repute (thomas vaughan, better known as eugenius philalethes) say (in euphrates, or the waters of the east, apparently quoting from proclus .that the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner. but in as much as negative existence is a subject incapable of definition, as i have before shown, 11 it is rather consideed by the qabalists as depending back from the number of unity than as a separate consideration t

LIBER LXVII THE SWORD OF SONG

al order. his lifehistory, as well as his literary remains, gives us an idea of the progression of diabolism as it really is, not as it is painted. note also (1) the increase of selfishness in pleasure (2) the diminution of his sensibility to physical charms. pure and sane is his early work; then he is carried into the outer current of the great vortex of sin, and whirls lazilky though the sleepy waters of mere sensualism; the pace quickens, he grows fierce in the mysteries of sapphism and the cult of venus aversa with women; later of the same forms of vice with men, all mingled with wild talk of religious dogma and a general exaltation of priapism at the expense, in particular, of christianity, in which religion, however, he is undoubtedly a believer till the last (the pious will quote ja

ipped our father, and took a present of a great jewel from him, and went his ways. and he was bitterly a-cold, for that was the great water he had passed. but our father.s paps glittered with cold, black light, and likewise his navel. wherefore he was comforted. now came the sudden twittering of heart lest the firmament beneath him were not stable, and lo! he danceth up and down as a very cork on waters of wailing .woman. he bade sternly .be still. cleave that with thy sword: or that must i well work. but she cleft the cords, bitter-faced, smiling goddess as she was; 1 the sacrifices are the ten sephiroth. 2 see table. 3 ancient form of the key of s. 4 considered as the agent of resurrection. 5 in the true key of m the tree is shaped like the letter d= venus or love. the figure of the man

LIBER LXXVIII

l 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 cards of the taro 17 evil if allied with apparent power or wisdom. if ill dignified, he is intensely evil and merciless. he rules from 20 g to 20 h. d of c prince and emperor of nymphs or undines. xii the princess of the waters

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

account of the acquisition of the mead of poetry in skaldskaparmal implies the existence of the wall (the gods put the kettles for it in the enclosure, but the incorporation of the asir and vanir, which is the precondition for the mead, occurred in the near past. another story of the early mythological present would be odin fs sending of hel to the underworld and the midgard serpent to the outer waters of the ocean, as well as the binding of the wolf fenrir, when ty lr lost his hand. in the mythological present hel presides over the underworld, thor fishes up the midgard serpent in offshore waters, and ty lr is without his hand, while fenrir awaits the end of the world. odin fs myths tend toward the early part of the mythic present: already mentioned are the mead of poetry, war and peace

pledge that the binding was in sport. fenrir may be identical with garm, who according to a refrain in voluspa howls before the cave gnipahellir: gthe bond will burst/ and the wolf run free. h fenrir was the son of loki and the giantess angrboda, one of a brood of three. in light of the binding of fenrir, we may be justified in regarding the exile of his siblings.the midgard serpent to the outer waters of the sea and hel to the world of the dead.as a kind of binding. no fetters are used, but the serpent does lied coiled about the earth, biting its own tail, and this linking of mouth to tail might be taken as a kind of binding. like fenrir, the midgard serpent will be gunbound h from the ocean at ragnarok and will kill thor. there is no parallel gunbinding h for hel, however. loki is the m

LUCIFERIAN SORCERY AND SET TYPHON

utilizing them to ones benefit and ultimately focusing these tools as a means of becoming. as one enters the luciferian circle, the self is encircled in the arcana of i, which austin osman spare defined as the center of being and the infinite possibility therein. all of the daemons and angels of the self as familiars or guides are all an expression of owns being. before one becomes cloudy in the waters of wicca, the pure source must be revealed. to better explain the luciferian path in the terms of which is offered in luciferian witchcraft, liber hvhi and book of the witch moon, an assessment of the basic tools, god forms and models of belief are given here: apep the serpent-demon of chaos and the abyssic waters of the tuat. apep is the early embodiment of the sumerian tiamat or the seven

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

den sickle with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by means of a glass boat, called cwrwg gwydrin. this boat symbolized the moon, which, floating upon the waters of eternity, preserved the seeds of living creatures within its boatlike crescent. p. 23 integrity from the most learned members of the higher druidic degrees. according to james gardner, there were usually two arch-druids in britain, one residing on the isle of anglesea and the other on the isle of man. presumably there were others in gaul. these dignitaries generally carried golden scepte

apis, in the form of a bull, was driven by bacchus from india to egypt. the priority of the hindu mysteries would further substantiate such a theory. among other meanings suggested for the word serapis are "the sacred bull "the sun in taurus "the soul of osiris "the sacred serpent" and "the retiring of the bull" the last appellation has reference to the ceremony of drowning the sacred apis in the waters of the nile every twenty-five years. click to enlarge the lion-faced light-power. from montfaucon's antiquities. this gnostic gem represents by its serpentine body the pathway of the sun and by its lion head the exaltation of the solar in the constellation of leo. click to enlarge a symbolic labyrinth. from montfaucon's antiquities. labyrinths and mazes were favored places of initiation amo

d the water of life which would have wrought the resurrection of tammuz. the myth of ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every form of sorrow and misery upon the imprisoned consciousness. the waters of life--the secret doctrine--cure the diseases of ignorance; and the spirit, ascending again to its divine source, regains its god-given adornments as it passes upward through the rings of the planets. another mystery ritual among the babylonians and assyrians was that of merodach and the dragon. merodach, the creator of the inferior universe, slays a horrible monster and out of her body f

ritual universe and that the swirling darkness which had engulfed it represented material substance. then out of the imprisoned light a mysterious and holy word came forth and took its stand upon the smoking waters. this word--the voice of the light--rose out of the darkness as a great pillar, and the fire and the air followed after it, but the earth and the water remained unmoved below. thus the waters of light were divided from the waters of darkness, and from the waters of light were formed the worlds above and from the waters of darkness were formed the worlds below. the earth and the water next mingled, becoming inseparable, and the spiritual word which is called reason moved upon their surface, causing endless turmoil. then again was heard the voice of poimandres, but his form was no

proceeds to walk backwards, or descend the zodiacal arc. cancer is the symbol of generation, for it is the house of the moon, the great mother of all things and the patroness of the life forces of nature. diana, the moon goddess of the greeks, is called the mother of the world. concerning the worship of the feminine or maternal principle, richard payne knight writes "by attracting or heaving the waters of the ocean, she naturally appeared to be the sovereign of humidity; and by seeming to operate so powerfully upon the constitutions of women, she equally appeared to be the patroness and regulatress of nutrition and passive generation: whence she is said to have received her nymphs, or subordinate personifications, from the ocean; and is often represented by the symbol of the sea crab, an

f budhism, describes aquarius as being "in the shape of a pot and of a color between blue and yellow; this sign is the single house of saturn" when herschel discovered the planet uranus (sometimes called by the name of its discoverer, the second half of the sign of aquarius was allotted to this added member of the planetary family. the water pouring from the urn of aquarius under the name of "the waters of eternal life" appears many times in symbolism. so it is with all the signs. thus the sun in its path controls whatever form of worship man offers to the supreme deity. there are two distinct systems of astrological philosophy. one of them, the ptolemaic, is geocentric: the earth is considered the center of the solar system, around which the sun, moon, and planets revolve. astronomically

which was described by those who had entered it as having only the dimensions of a fair-sized oven. when the oracle had completed its revelation, the consultant, usually delirious, was forcibly ejected from the cave, feet foremost. near the cave of the oracle two fountains bubbled out of the earth within a few feet of each other. those about to enter the cave drank first from these fountains, the waters of which seemed to possess peculiar occult properties. the first contained the water of forgetfulness, and all who drank thereof forgot their earthly sorrows. from the second fountain flowed the sacred water of mnemosyne, or remembrance, for later it enabled those who partook of it to recall their experiences while in the cave. though its entrance was marked by two brass obelisks, the cave

ime primitive man had the gills of a fish and was partly covered with scales. to a limited degree, the human embryo demonstrates the possibility of such a condition. as a result of the theory of man's origin in water, the fish was looked upon as the progenitor of the human family. this gave rise to the ichthyolatry of the chaldeans, phoenicians, and brahmins. the american indians believe that the waters of lakes, rivers, and oceans are inhabited by a mysterious people, the "water indians" the fish has been used as an emblem of damnation; but among the chinese it typified contentment and good fortune, and fishes appear on many of their coins. when typhon, or set, the egyptian evil genius, had divided the body of the god osiris into fourteen parts, he cast one part into the river nile, where

mbination is the creation of sor-apis (serapis)-the material soul as ruler of the irrational material body and involved therein. after a certain period (which is determined by the square of five, or twenty-five years, the body of the apis is destroyed and the soul liberated by the water which drowns the material life. this was indicative of the washing away of the material nature by the baptismal waters of divine light and truth. the drowning of the apis is the symbol of death; the resurrection of osiris in the new bull is the symbol of eternal renovation. the white bull was also symbolically sacred as the appointed emblem of the initiates, signifying the spiritualized material bodies of both man and nature. when the vernal equinox no longer occurred in the sign of taurus, the sun god inca

ns of man and the universe--the spiritual, intellectual, and material worlds. these divisions were also symbolized by the three apartments of the tabernacle itself. at the peak of the headdress was a tiny cup of gold, made in the form of a flower. this signified that the nature of the priest was receptive and that he had a vessel in his own soul which, cuplike, was capable of catching the eternal waters of life pouring upon him from the heavens above. this flower over the crown of his head is similar in its esoteric meaning to the rose growing out of a skull, so famous in templar symbology. the ancients believed that the spiritual nature escaping from the body passed upward through the crown of the head; therefore, the flowerlike calyx, or cup, symbolized also the spiritual consciousness

y an adept now unknown, is representative "o holy and hallowed trinity, thou undivided and triple unity! cause me to sink into the abyss of thy limitless eternal fire, for only in that fire can the mortal nature of man be changed into humble dust, while the new body of the salt union lies in the light. oh, melt me and transmute me in this thy holy fire, so that on the day at thy command the fiery waters of the holy spirit draw me out from the dark dust, giving me new birth and making me alive with his breath. may i also be exalted through the humble humility of thy son, rising through his assistance out of the dust and ashes and changing into a pure spiritual body of rainbow colors like unto the transparent, crystal-like, paradisiacal gold, that my own nature may be redeemed and purified l

th and making me alive with his breath. may i also be exalted through the humble humility of thy son, rising through his assistance out of the dust and ashes and changing into a pure spiritual body of rainbow colors like unto the transparent, crystal-like, paradisiacal gold, that my own nature may be redeemed and purified like the elements before me in these glasses and bottles. diffuse me in the waters of life as though i were in the wine cellar of the eternal solomon. here the fire of thy love will receive new fuel and will blaze forth so that no streams can extinguish it. through the aid of this divine fire, may i in the end be found worthy to be called into the illumination of the righteous. may i then be sealed up with the light of the new world that i may also attain unto the immorta

(his lower nature. as invariably happens, the historical arthur soon was confused with the allegories and myths of his order until now the two are inseparable. after arthur's death on the field of kamblan his mysteries ceased, and esoterically he was borne away on a black barge, as is so beautifully described by tennyson in his morte d'arthur. the great sword excalibur was also cast back into the waters of eternity--all of which is a vivid portrayal of the descent of cosmic night at the end of the day of universal manifestation. the body of the historical arthur was probably interred at glastonbury abbey, a building closely identified with the mystic rites of both the grail and the arthurian cycle. the medi val rosicrucians were undoubtedly in possession of the true secret of the arthurian

MASTERING WITCHCRAFT

) beltane, cetshamain, or roodmas, as it was christianized has as its theme the may day ceremonies still practised throughout rural england and europe with stave dancing and flower garlands tied with white ribbons. midsummer, or st. john's eve, marks the nearest point of the sun's approach to earth. the catherine wheel, or blazing cartwheel rolled from the summit of a hill to plunge into the cold waters of a lake or river below, is yet another expression of the wedding of heaven and earth. lugnassad, or lammas, celebrates the coming of the harvest-tide, the decorations of corn sheaves, berries, and fruits, while the autumnal equinox, or michaelmas, marks its zenith with the eating of the customary goose. samhain, or hallows, ends the tide of reaping and the witches' year. the winter presid

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

hich marketh and expresseth the simplicity and the unity of the nature divine, which abel having invoked, he deserved to escape from the hands of cain his brother. book one page 25 i conjure ye by the name tetragrammaton elohim, which expresseth and signifieth the grandeur of so lofty a majesty, that noah having pronounced it, saved himself, and protected himself with his whole household from the waters of the deluge. i conjure ye by the name of god el strong and wonderful, which denoteth the mercy and goodness of his majesty divine, which abraham having invoked, he was found worthy to come forth from the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who se

MEANING OF MASONRY

our third degree; none but indicates that in that hour of greatest darkness the light of the primal divine spark within us is never wholly extinguished, and that by loyalty to that light, by patience and by perseverance, time and circumstances will restore to us the" genuine secrets" the ultimate truths and realities of our own nature. we are here, masonry teaches, as it were in captivity, by the waters of babylon and in a strange land; and our doctrine truly tells us that the richest harmonies of this life are as nothing in comparison with the songs of zion; and that, even when we are installed into the highest eminences this world or the craft may offer, it were better that our right hand should forget its cunning and that we should fling the illusory treasures of this transitory world b

arrative an allegory of the spiritual process which has been going on within the candidate himself. it is he, as it is every human soul, that has been in babylonian bondage, in captivity to the babel-confusion of mundane existence, the tyranny of material interests, and the chaos of his own disordere d nature. it is he who, in revolt from these, has in reflective moments" sat down and wept by the waters of babylon--the transient flux of temporal things-and" remembered zion" in a yearning for inward freedom and permanent peace of heart. it is he who finds the temple of his old natural self worthless and in ruins, and realizes that upon its site he must rebuild another and worthier one. from within himself comes the urge of the inward lord (kurios) which (under the mask of cyrus the king) bi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

t nears the roche limit of this planet, the debris occasionally re-enters theatmosphere, falling to the surface. as researchers like charles fort have so splendidlycollated, our earth has seen strange rains of fish and frogs, oil and stone, hail and icedescending from the skies. what has been kept back is the fact that these anomaliesare really the remains of an entire planet, that of tiamat. the waters of its great oceansbecame frozen in space. when they entered our atmosphere, they liquefied, depositingtheir often live contents on the surface of earth to the perplexion and bemusement ofwitnesses. when it was written in the book of revelation that the battle of armageddon would befought in the air, it seems to refer to either the ramifications of the destruction of a secondluminary in our

ator, and continental placement. the great continents of appalachia,oceania, tyrhennia, beringia, and fennoscandia sank beneath the waves, as didsmaller islands such as lochlann, lyonnesse, hy brasil, and avalon, to mention a few.the great miocene ocean that occupied most of what is today russia had entirelyemptied its basin. its waters became the mediterranean, and the caspian and blackseas. the waters of the planet tiamat, after pouring into our atmosphere, helped tosubmerge the continents and eventually became the great oceans we have today. andso, the great pre-diluvian civilizations once occupying these continents were gone for-ever. the pillars of heaven were broken-the earth shook to its foundations-the heavens sunk lowertowards the north- the sun, the moon and the stars, changed th

n earths roche limit and caused monumental destruction (see p. 254.)enlil, phaeton, marduk, pallas athene like lucifer, the transgressor, banished from heaven to the pit. enlil was marduk.appendix b: book abstracts170atlantis, alien visitation, and genetic manipulation the combined separation of kingu from phaeton and the stopping or slowing of earths axial spincaused terrible havoc on earth. the waters of the worlds rivers, lakes and oceans were drained fromtheir original basins and drawn gravitationally to the point on earth nearest (opposite) kingu and pha-eton. worldwide traditions remember this awesome effect (p. 254)venus was thought by v elikovsky to be once a part of jupiter, but its composition is not at all like that planet.it is also unlikely that v enus was a comet that came re

MORALS AND DOGMA

unrestrained and fitful action, maintain and continue in action and existence a free government once created. that force must be limited, restrained, conveyed by distribution into different channels, and by roundabout courses, to outlets, whence it is to issue as the law, action, and decision of the state; as the wise old egyptian kings conveyed in different canals, by sub-division, the swelling waters of the nile, and compelled them to fertilize and not devastate the land. there must be the _jus et norma, the law and _rule, or _gauge, of constitution and law, within which the public force must act. make a breach in either, and the great steam-hammer, with its swift and ponderous blows, crushes all the machinery to atoms, and, at last, wrenching itself away, lies inert and dead amid the r

its long folds round the statue of serapis, 2500 years before our era; when those signs corresponded with the commencement of the seasons. when other constellations replaced them at those points, by means of the precession of the equinoxes, those attributes were changed. then the ram furnished the horns for the head of the sun, under the name of jupiter ammon. he was no longer born exposed to the waters of aquarius, like bacchus, nor enclosed in an urn like the god canopus; but in the stables of augeas or the celestial goat. he then completed his triumph, mounted on an ass, in the constellation cancer, which then occupied the solstitial point of summer. other attributes the images of the sun borrowed from the constellations which, by their rising and setting, fixed the points of departure

ere his first presents to men. europe, asia, and africa partook of the blessings which he communicated, and the most remote regions of india remembered him, and claimed him as one of their great gods. you have learned how typhon, his brother, slew him. his body was cut into pieces, all of which were collected by isis, except his organs of generation, which had been thrown into and devoured in the waters of the river that every year fertilized egypt. the other portions were buried by isis, and over them she erected a tomb. thereafter she remained single, loading her subjects with blessings. she cured the sick, restored sight to the blind, made the paralytic whole, and even raised the dead. from her horus or apollo learned divination and the science of medicine. thus the egyptians pictured t

iris, with whom she is united at the vernal equinox, in the sign taurus, the place of her exaltation or greatest influence on the earth. the force of osiris, says plutarch, is exercised through the moon. she is the passive cause relatively to him, and the active cause relatively to the earth, to which she transmits the germs of fruitfulness received from him. in egypt the earliest movement in the waters of the nile began to appear at the vernal equinox, when the new moon occurred at the entrance of the sun into the constellation taurus; and thus the nile was held to receive its fertilizing power from the combined action of the equinoctial sun and the new moon, meeting in taurus. osiris was often confounded with the nile, and isis with the earth; and osiris was deemed to act on the earth, a

said "i will not again curse the earth any more for man's sake, neither will i smite any more everything living as i have done. while the earth remaineth, seed-time and harvest, and cold and heat, and winter and summer, and day and night shall not cease. i will establish my covenant with you, and with your seed after you, and with every living creature. all mankind shall no more be cut off by the waters of a flood, nor shall there any more be a flood to destroy the earth. this is the token of my covenant: i do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth: an everlasting covenant between me and every living creature on the earth _qu_ what is the second of the three covenants _ans_ that which god made with abraham; when he said "i am the absolut

ng power of the rest of the world. in the seven concentric spheres is resident an eternal order, fruit of the intelligence, the universal soul that moves, by a constant and regular progression, the immortal bodies that form the harmonious system of the heavens. manilius says "i sing the invisible and potent soul of nature; that divine substance which, everywhere inherent in heaven, earth, and the waters of the ocean, forms the bond that holds together and makes one all the parts of the vast body of the universe. it, balancing all forces, and harmoniously arranging the varied relations of the many members of the world, maintains in it the life and regular movement that agitate it, as a result of the action of the living breath or single spirit that dwells in all its parts, circulates in all

light, there will be a shadow proportional to this light, and whatever is illuminated will cast its cone of shadow. repose will never be happiness, if it is not balanced by an analogous and contrary movement. this is the immutable law of nature, the eternal will of the justice which is god. the same reason necessitates evil and sorrow in humanity, which renders indispensable the bitterness of the waters of the seas. here also, harmony can result only from the analogy of contraries, and what is above exists by reason of what is below. it is the depth that determines the height; and if the valleys are filled up, the mountains disappear: so, if the shadows are effaced, the light is annulled, which is only visible by the graduated contrast of gloom and splendor, and universal obscurity will be

MOTTA MARCELO THE COMMENTARIES OF AL

lways efficient. to profane it is only to turn food into poison. the act must be pure and passionate. it must be held as the union with god in the heart of the holy of holies. one must never forget that a child will be born of that deed. one must choose the environment appropriate to the particular child which one wills to create. one must make sure that the conscious will is written, on the pure waters of a mind unstirred, in letters of fire, by the sun of the soul. one must not create confusion in the talisman, which belongs to the silent self, by letting the speaking self deny the purpose which produced it. if one's true will, the reason of one's incarnation, be to bring peace on earth, one must not perform an act of love with motives of jealousy or emulation. one must fortify one's bod

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

hariot along the accustomed track. this chariot, which is of burnished gold, is drawn by four fire-breathing steeds, behind which the young god stands erect with flashing eyes, his head surrounded with rays, holding in one hand the reins of those fiery coursers which in all hands save his are unmanageable. when towards evening he descends the curve[26] in order to cool his burning forehead in the waters of the deep sea, he is followed closely by his sister selene (the moon, who is now prepared to take charge of the world, and illumine with her silver crescent the dusky night. helios meanwhile rests from his labours, and, reclining softly on the cool fragrant couch prepared for him by the sea-nymphs, recruits himself for another life-giving, joy-inspiring, and beauteous day. it may appear s

er and sweetness, that heaven and earth stood still to listen, whilst the mountain raised itself in joyous ecstasy towards the abode of the celestial gods. poseidon, seeing his special function thus interfered with, sent pegasus to check the boldness of the mountain, in daring to move without his permission. when pegasus reached the summit, he stamped the ground with his hoofs, and out gushed the waters of hippocrene, afterwards so renowned as the sacred fount, whence the muses quaffed their richest draughts of inspiration. the hesperides. page 190 the hesperides, the daughters of atlas, dwelt in an island in the far west, whence they derived their name [163] they were appointed by hera to act as guardians to a tree bearing golden apples, which had been presented to her by gaa on the occas

ties is common to most primitive nations. the streams, springs, and fountains of a country bear the same relation to it which the blood, coursing through the numberless arteries of a human being, bears to the body; both represent the living, moving, life-awakening element, without which existence would be impossible. hence we find among most nations a deep feeling of attachment to the streams and waters of their native land, the remembrance of which, when absent in foreign climes, is always treasured with peculiar fondness. thus among the early greeks, each tribe came to regard the rivers and springs of its individual state as beneficent powers, which brought blessing and prosperity to the country. it is probable also that the charm which ever accompanies the sound of running water exercis

eful swaying forms, and robed in pale blue, gauze-like fabrics. the nereides. the nereides were the daughters of nereus and doris, and were nymphs of the mediterranean sea. they are similar in appearance to the oceanides, but their beauty is of a less shadowy order, and is more like that of mortals. they wear a flowing, pale green robe; their liquid eyes resemble, in their clear depths, the lucid waters of the sea they inhabit; their hair floats carelessly over their shoulders, and assumes the greenish tint of the water itself, which, far from deteriorating from their beauty, greatly adds to its effect. the nereides either accompany the chariot of the mighty ruler of the sea, or follow in his train. we are told by the poets that the lonely mariner watches the nereides with silent awe and w

institutions was the oracle of apollo at delphi, which was held in general repute all over the world. people flocked from far and near to consult this wonderful mouth-piece of the gods, one month in the year being specially set apart for the purpose [195] the priestess who delivered the oracles was called the pythia, after the serpent python, which was killed by apollo. having first bathed in the waters of the castalian spring, she was conducted into the temple by the priests, and was seated on a sort of three-legged stool or table, called a tripod, which was placed over the mouth of a cave whence issued sulphurous vapours. here she gradually became affected in a remarkable manner, and fell into an ecstatic condition, in which she uttered wild and extraordinary phrases, which were held to

offered a solemn sacrifice to poseidon and all the other sea-deities; he also invoked the protection of zeus and the fates, and then, mopsus having taken the auguries, and page 248 found them auspicious, the heroes stepped on board. and now a favourable breeze having sprung up, they take their allotted places [217]the anchor is weighed, and the ship glides like a bird out of the harbour into the waters of the great sea. arrival at lemnos..the argo, with her brave crew of fifty heroes, was soon out of sight, and the sea-breeze only wafted to the shore a faint echo of the sweet strains of orpheus. for a time all went smoothly, but the vessel was soon driven, by stress of weather, to take refuge in a harbour in the island of lemnos. this island was inhabited by women only, who, the year befo

new-comers they journeyed on, and soon came in sight of the snow-capped peaks of the caucasus, when, towards evening, the loud flapping of wings was heard overhead. it was the giant eagle of prometheus on his way to torture the noble and long-suffering titan, whose fearful page 253 groans soon afterwards fell upon their ears. that night they reached their journey's end, and anchored in the smooth waters of the river phases. on the left bank of this river they beheld ceuta, the capital of colchis; and on their right a wide field, and the sacred grove of ares, where the golden fleece, suspended from a magnificent oak-tree, was glittering in the sun. jason now filled a golden cup with wine, and offered a libation to mother-earth, the gods of the country, and the shades of those of the heroes

til the goddess circe has purified you from your crime. let castor and pollux pray to the gods that you may be enabled to find the abode of the sorceress" in obedience to the voice, the twin-brothers invoked divine assistance, and the heroes set out in search of the isle of circe. they arrive at the island of circe..the good ship argo sped on her way, and, after passing safely through the foaming waters of the river eridanus, at length arrived in the harbour of the island of circe, where she cast anchor. commanding his companions to remain on board, jason landed with medea, and conducted her to the palace of the sorceress. the goddess of charms and magic arts received them kindly, and invited them to be seated; but instead of doing so they assumed a supplicating attitude, and humbly besoug

houlders, and to follow wherever the sea-horse should lead them. they then commenced a long and weary journey through the desert, and at last, after twelve days of severe toil and terrible suffering, the welcome sight of the sea greeted their view. in gratitude for having been saved from their manifold dangers they offered up sacrifices to the gods, and launched their ship once more into the deep waters of the ocean. arrival at crete..with heartfelt joy and gladness they proceeded on their homeward voyage, and after some days arrived at the island of crete, where they purposed to furnish themselves with fresh provisions and water. their landing, however, was opposed by a terrible giant who guarded the island against all intruders. this giant, whose name was talus, was the last of the braze

messenger copreus. 2. the hydra..his second task was to slay the hydra, a monster serpent (the offspring of typhon and echidna, bristling with nine heads, one of which was immortal. this monster infested the neighbourhood of lerna, where she committed great depredations among the herds. page 269 heracles, accompanied by his nephew iolaus, set out in a chariot for the marsh of lerna, in the slimy waters of which he found her. he commenced the attack by assailing her with his fierce arrows, in order to force her to leave her lair, from which she at length emerged, and sought refuge in a wood on a neighbouring hill. heracles now rushed forward and endeavoured to crush her heads by means of well-directed blows from his tremendous club; but no sooner was one head destroyed than it was immediat

tions which it was important that he should carry out with strict attention to detail. he accordingly set sail with his companions for the dark and gloomy land of the cimmerians, which lay at the furthermost end of the world, beyond the great stream oceanus. favoured by gentle breezes they soon reached their destination in the far west. on arriving at the spot indicated by circe, where the turbid waters of the rivers acheron and cocytus mingled at the entrance to the lower world, odysseus landed, unattended by his companions. page 345 having dug a trench to receive the blood of the sacrifices he now offered a black ram and ewe to the powers of darkness, whereupon crowds of shades rose up from the yawning gulf, clustering round him, eager to quaff the blood of the sacrifice, which would res

PHILIP NEIL MYTHS LEGENDS EXPLAINED

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 and wrenched the sky

s, plus another five days to make up the number to 365. however, the egyptians did not add the extra quarter day to make a true solar year. therefore, their calendar drifted slowly out of sync with 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

right, the goddess nephthys waters the earth. creator of the universe re, creator of the universe, the gods, and the first people, wears the sun on his brow. he will rule the world until the end of time, when all creation shall pass away, and once more the world shall be covered by the infinite flood of nun. sun disc uraeus re s boat feather of justice the benu bird a t the beginning of time, the waters of nun lay in darkness, until re thought himself into being. at the first dawn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its beak, and let out a harsh cry. the sound rang out across the endless waters, shattering the eternal silence. as

waters, shattering the eternal silence. as the light of the first dawn broke over the darkness, the world was filled with the knowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspect of the sun god, re. at the great temple of amun at karnak, a duck was released across the waters of the sacred lake each morning in imitation of the benu bird. re, the sun god 14 re, the sun god r e, the sun god, took three main forms: khepri, the scarab beetle, who was the rising sun; re, the sun s disc, who was the midday sun; and atum, an old man leaning on a stick, who was the setting sun. each evening, as the sun reached the westernmost peak of mount manu, the sky goddess, nut (se

king the patient eat a paper inscribed with the spell was guaranteed to be successful a million times. 15 re, the sun god the egyptian cat goddess bastet uraeus the enraged cobra is the symbol of the sun god (and of the pharaohs, who wore it on their foreheads; it is often depicted attached to the sun disc. according to one myth, the world was created by the archer goddess neith from the primeval waters of nun. she created the gods by saying their names, and then (in cow form) gave birth to the all-powerful re. re was born in an egg, and when he emerged from the egg he was dazzled by the light, and cried: mankind was formed from his tears. nun, fertility of the nile the god nun, who represents the primeval waters or flood, holds up the barque of the sun. to some extent the mythology of anc

ngs, he brought us a tale of the days before the flood. he went on a long journey, was weary, worn-out with labor, returning he rested, he engraved on a stone the whole story. prologue to the epic of gilgamesh ferryman of the gods urshanabi takes gilgamesh across the ocean. for three days they ran on as if it were a journey of a month and fifteen days and at last urshabani brought the boat to the waters of death. he poles while gilgamesh acts as a mast because, in a fury, gilgamesh had broken the sacred stones that made the boat safe in these perilous waters. gilgamesh crosses the waters of death gilgamesh acts as a human mast in the ferryboat of urshanabi, the ferryman of the gods. distraught at enkidu s death, he was advised by siduri, the goddess of wine and wisdom, to seek out the ferr

while gilgamesh acts as a mast because, in a fury, gilgamesh had broken the sacred stones that made the boat safe in these perilous waters. gilgamesh crosses the waters of death gilgamesh acts as a human mast in the ferryboat of urshanabi, the ferryman of the gods. distraught at enkidu s death, he was advised by siduri, the goddess of wine and wisdom, to seek out the ferryman and cross the bitter waters of death in his search for utnapishtim. after the death of enkidu, gilgamesh set out to solve the mystery of death. he marched to the top of the twin peaks of mashu, guardians of the rising and setting sun, and demanded entry to the underworld from the dreadful scorpion guardians at the gate, who were half-man and half-dragon. inside he journeyed for 12 leagues (30 miles) in utter darkness

s for the sauna. it was to the sauna that a hare brought the news of her death to her mother. to aino s horror, her mother was pleased with the match and did not understand her daughter s grief. she gave aino wedding clothes woven by moon-daughter and sun-daughter. strange fish aino escapes as v in m inen stretches to clasp her. taunting him, she dives into the waves. although he searched all the waters of finland, v in m inen never caught aino again. aino-myth by akseli gallen kallela (1865 1931) this tryptych shows an early episode in the kalevala, compiled from an oral tradition of finnish folk songs by elias l nnrot (1802 84. on the left, va n m inen meets aino who rejects him as her husband and runs home to find her mother in favor of the match. on the right, aino sits naked by the se

d, and the sun shone down on the field of battle. this 19th-century illustration shows the crossfire between ravana and rama during the battle of lanka. the ten suns of heaven 116 the ten suns of heaven in the beginning, there were ten suns, the sons of di jun, chinese emperor of the eastern heavens, and his wife xi he, goddess of the sun. they lived in a giant mulberry tree that grew up from the waters of the heaven valley waters that were always boiling hot because the suns all bathed there. each morning, the suns took turns shining in the sky, leaving the others resting in the tree. but one day, bored with their orderly life, they all rushed up into the sky at once and ran around wildly having fun. their tenfold strength began to scorch the earth but when their parents told them to beha

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

mplete sublimation of his intellect to the concept, can he conceptualize it in a revealed and tangible way, and even bring out new insights from it (this process of delving with all the intellectual faculties and sublimating them to the concept is called ha ala at mayim nukvin the rising of the feminine waters. this causes what is called hamshachat mayim d churin the drawing down of the masculine waters of insight) furthermore, when one is studying a subject, he will never reach the truth of it unless his intent is only to grasp its true meaning. for example, many people go to school and learn many different concepts and subjects. however, who is it who grasps their true depth and has insights into them, only those whose entire intent and focus is on the subject itself, who study it repeat

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

on h we have carefully constructed to serve our own ends. this is the mystical meaning of the verse, gall the wellsprings of the abyss split open c h8 referring to the states of gevurah in rachel [i.e, nukva, g cand the storehouses of heaven were opened, h referring to yesod of ima, located in gheaven, h i.e, the top third of tiferet. in this context, the lower waters, the abyss, are the feminine waters of nukva, and the upper waters, the storehouses of heaven, are the waters of yesod of ima. gheaven h is often associated with tiferet, as contrasted to gearth, h which indicates malchut. the words for gand the storehouses c h may be seen as 15+ 200, referring to the 200 regressive manifestations of the name elokim. the rest of the letters, together with the kolel, are 15; these are the 15 l

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places thereafter; its very frequency should make the student suspect its importance. few, however, take time out

igh, the speech adds "the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion 'and that memorial is a witness testifying that we shall yet retum with exultation into the house of our father" thus and unmistakably is the true object of the great work set before us, and we shalldo well ever to keep eye andaspiration firmly fixed thereto. for while the <43> road to the spiritual zion demands great ex

r elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolised and attributed- kerub of air-man-aquarius zv.5 kerub of fire-lion-leo q kerub of earth-bull-taurus w kerub of water-eagle-scorpio tll or. tetragrammaton means four-lettered name and refers to the <121> unpronounceable name of god symbolised 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 offmmnfgo r the sacrifice of animals syrnbolises the qlippoth or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overl

d the ten averse sephiroth (these are described in the text of the rituals but are not read to the candidate at his grade. when studying this diagram, these descriptions should be looked up, but they are not required for the exam) the river naher flows forth from the supernal eden and in daath it is divided into four heads- pison: fire-flowing to geburah where there is gold <145> gihon: water-the waters of mercy, flowing into chesed. hiddikel: air-flowing into tiphareth. phrath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream1-'never failing waters' as opposed to other words mearung torrent or brook. the river going out of eden is the

chesed. hiddikel: air-flowing into tiphareth. phrath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream1-'never failing waters' as opposed to other words mearung torrent or brook. the river going out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding from the throne, on either side of the tree of life, bearing all manner of fruit. thus the rivers form a cross and on it the great adam, the son who is to rule the nations, was extended from tiphareth and his arms stretch out to geburah and gedulah, and in malkuth is eve, supporting with her hands the two pillars <146> on the general guidance and purific

t of the paths of the tree. and he set it on a pole-that is, twined it round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim. round the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah or severity, and the waters of chesed or mercy-and hence it is said in the new <166> testament that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah, or external splendour, as shewn further by the alchemical symbol of venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar that "alone of the

virgo born of a virgin, aries the sacrificial lamb, fire the fire of the holy spirit, taurus the ox of the earth in whose manger he was laid, and lastly aries the flocks of sheep whose herdsmen came to worship him. elohim yields air, libra, aries, virgo, water-the firmament, the balanced forces, the fire of the spirit (for aries is a fiery sign, operating in the zodiac, the fire god dess, and the waters of creation. 84 the golden dawn: volume 1 book one <167> the terms raven or crow, lion and eagle have various alchemical significations. generally raven-initiation through blackness lion-heat and sulphurous action eagle-sublimation one great difference between chemical and alchemical processes is that alchemy only employs a gradual heat continually but carefully increased, and does not comm

crifices of animals, which symbolised the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dadouchos makes cross in air with censer, and censes neophyte in silence with three forward swings. between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol. makes cross with water on neophyte's forehead and sprinkles thrice in silence. having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. k m ta kes neophyte behind pillars to north. stolistes and dadouchos return to their places. hiereus takes his stand between the pillars (kerux having re

. the lower seven are embraced by the serpents, whose heads fall upon chesed and geburah. they are the twin serpents of egypt- the currents of the astral light. furthermore, the wings and top of the wand form the letter shin, the symbol of fire; the heads and upper halves of the serpents form aleph, the symbol of air; while their tails enclose mem, the symbol of water. the fire of life above, the waters of creation below, and the air symbol vibrating between them. hierophant comes to the east of altar. hegemon directs zelator to face him from the west of the altar, and then returns to his place. hiero the symbols before you represent alike the garden of eden and the holy of holies. before you stands the tree of life formed of the sephiroth and their connecting paths. into its complete symb

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 <94> heg to the reflection of the sphere of the sun. all rise and face east. hiero let us adore the lord and king of water. elohim tzabaoth- elohim of hosts! glory be unto the ruach elohim who moved upon the face of the waters of creation, amen! all salute. hierophant quits his throne and goes to the west. he stands before the tablet of water before which a cup of water is placed. he makes in the air mer the tablet the invoking circle and pentagrams of water. and 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 a l strong and powerf

h ifo' wsinto geburah (whencet here is gold) it is the river of fire. the second head is gihon, the river of waters, flowing into chesed. the third is hiddekel, the river of air, flowing into tiphareth, and the fourth which receiveth the virtues of the other three, is phrath, euphrates, which floweth down <115> upon the earth. this river going forth out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding out of the throne of god and the lamb, on either side of which was the tree of life, bearing twelve manner of fruits. and thus do the rivers of. eden form a cross, and on that cross the great adam, the son who the golden dawn: volume i1 book two was to rule the nations with a rod of iron, is extended from tiphareth and his arms stretch out to gedulah and

ormed the triangle of the measureless heavens -and their reflections formed the <129> triangle of the measureless waters. and thus was formulated the eternal hexad- the number of the dawning creation. hegemon conducts the practicus to the foot of hiero's throne- handing to hiero the calva y cross of twelve squares. the calvary cross of twelve squares fitly represents the zodiac which embraces the waters of nu as the ancient egyptians called the heavens, the waters which be above the firmament. it also alludes to the eternal river of eden, divided into four heads which find their correlations in the four triplicities of the zodiac. places cross aside. the 29th path of the sepher yetsirah which answereth unto the letter qoph is called the corporeal intelligence- and it is so called because i

called the corporeal intelligence- and it is so called because it forms the very body which is so formed beneath the whole order of the worlds and the increment of them. it is therefore the reflection of the watery sign of pisces and the path connecting the material universe as depicted in malkuth with the pillar of mercy and the side of chesed, through the sephirah netzach, and through it do the waters of chesed flow down. hiero, hegemon and practicus come to the west of the altar. before you upon the altar is the 18th key of tarot which symbolically resumes these ideas. it represents the moon with four hebrew yods like drops of dew falling, two dogs, two towers, a <130> winding path leading to the horizon, and, in the fore-ground, water with a crayfish crawling through it to the land. th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

d acid. in this and congenial studies by being an activeparticipant you are entitled to rank as practicus.2nd alchemist:in continuation of your late instruction received from the four ancients, let me speak of our practicalexperience in this laboratory. your attention was drawn to the various phases of fire. weexemplify, that fire disjoints and unhinges all classes of matter, dark metals run like waters of light,the demons are conjured out of the minerals, and they are shown as angels white. by fire we lay ourhands upon the solids, part them, powder them, melt them, fine them, drive them out to delicate andrituals of the societas rosicrucianis in angliapracticus30 impalpable texture; firing them into cloud, mist, gas, into nothing. men of science cannot tell. uswhat is fire, but simply say

r white.our expressive emblem of man222s redemption, blushing in its pride, fails not to hide its beauty andscorning the distasteful union, exhibits its defilement through every part; as the soul grows pallid bycontagion with the influences of the evil one, whose symbols are sulphur in contact with fire. sohere sulphur and fire work their fearful sickly curse.but be ye ever so impure, the crystal waters of life by repentance and faith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god created it in all its beauty and radiant splendour.as this last sentence is uttered, the 5th alchemist will rinse the rose in a prepared chalice of purewater when the rose will resume its original colour.hast thou si

aith will wash your sinsaway, and make you pure as ere thou were before pollution. in like manner i baptise this symbol, andbehold it shall be as god created it in all its beauty and radiant splendour.as this last sentence is uttered, the 5th alchemist will rinse the rose in a prepared chalice of purewater when the rose will resume its original colour.hast thou sinned, repent and wash thou in the waters of life and god will make you pure.a distant gong strikes 12 equal notes, tolling: which one of the alchemists counts as it strikes.1st alchemist: one half the hours of hermes are gone, and gualdi sleeps, but one stroke more andall our hopes are ended.the gong sounds one stroke more.the council have decided: our gualdi's dead. the secret i form is forever buried.all the alchemists rise, mak

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

its mother, the wind hath carried it in the belly thereof. it ascendeth from earth to heaven, and again it descendeth from heaven to earth. i exorcise thee, creature of water, that thou mayest become unto men a mirror of the living god in his works, a fount of life and ablution of sins. prayer of the undines dread king of the sea, who hast the keys of the floodgates of heaven and dost confine the waters of the underworld in the caverns of earth; king of the deluge and the floods of the springtime; thou who dost unseal the sources of rivers and fountains; thou who dost ordain moisture, which is like the blood of earth, to become the sap of plants: thee we adore and thee the invoke! speak unto us, thine inconstant and unstable creatures, in the great tumults of the sea, and we shall tremble

e two principles. they return thereafter into their own land by another road, to show that a new cultus is only a new path, conducting man to one religion, being that of the sacred triad and the radiant pentagram, the sole eternal catholicism. st. john, in the blazing pentagram 37 the apocalypse, beholds this same star fall from heaven to earth. it is then called absinthe or wormwood, and all the waters of the sea become bitter. a striking image of the materialization of dogma, which produces fanaticism and the acridities of controversy. then unto christianity itself may be applied those words of isaiah: ghow has thou fallen from heaven, bright star, which wast so splendid in thy prime! h but the pentagram, profaned by men, burns ever unclouded in the right hand of the word of truth, and t

uces the man, thus making known the law of attraction; subsequently the cherub or sphinx placed at the gate of the edenic sanctuary, with the fiery sword of the guardians of the symbol; then regeneration by labour and propagation by sorrow, which is the law of initiations and ordeals; the division of cain and abel, which is the same symbol as the strife of anteros and eros; the ark borne upon the waters of the deluge like the coffer of osiris; the black raven which does not return and the white dove which does, a new setting forth of the dogma of antagonism and balance. all these magnificent kabalistic allegories of genesis, which, taken literally and accepted as actual histories, merit even more derision and contempt than voltaire heaped upon them, become lumithe key of occultism 59 nous

ROBERT KIRK WALKER BETWEEN WORLDS

a caring sea. he is not, remember, wandering loosely in this potent realm, but is under the guidance of the queen of elfland, with whom he has exchanged vows. we shall find the river of blood and the caring sea again in another context, but they represent the individual's own bloodstream and now of consciousness, perceived and experienced for the first time as identical with the greater blood and waters of created nature. this experience or mode lasts forty days and nights for thomas, and they emerge on the other side and ride further, until they come to 'a garden tree. any reasonably competent meditator will be able appendix 4: thomas rhymer 147 to confirm the sound of the roaring sea for his or herself as this is a definite and commonly experienced inner sound that arises during certain

RUBY TABLET OF SET

later in his life he would pen these words "the life i am living is certainly very easy and very comfortable, if ease and comfort are a mental state. i have all i need without the slightest care of having to keep any personal treasures. mine is a life full of joy in the midst of incessant work" it is a characteristic of the master of the temple that he tends the garden of initiates from the calm waters of binah, the sea of understanding and like other initiates works without a lust for results. he displayed his understanding of that clearly enough in a 1924 ce issue of young india by saying "i do not want to foresee the future. i am concerned with taking care of the present. god has given me no control over the moment following" what would his wording have been had he studied the heart of

and strong. we are the vessels through which our true wills manifest. h keeper of the elements gives sign of welcome: ggreat green powers of earth, come forth and aid and guard us in this work of art! h keeper of the elements faces west and traces the blue trigram of water, then gives sign of the enterer: ggreat elemental of water, we unite with thee. we are sensitive, intuitive, and magical. the waters of our inner consciousness are calm, clear and crystalline. we are able to see into our depths and know our true wills. h keeper of the elements gives sign of welcome: ggreat blue powers of water, come forth and aid and guard us in this work of art! h keeper of the elements faces south and traces the red trigram of fire, then gives sign of the enterer: ggreat elemental of fire, we unite wit

the power of xeper have you come to be. now you stand before new gates, and will remanifest your souls in ways unsuspected. as your will turns to xeper, so must you also remanifest. all you have been, all you have done, these bring about change. though that change you xeper. through that change you remanifest [statement of xa nepthys, light the eighth candle] as the lotus blossom floats upon the waters of the nile, peacefully, quietly, so beneath the surface of the river glide the water creatures of the lord set, waiting, perchance to rise to the surface and with their baleful eyes fix sternly upon some rash mortal who dares to disturb a drifting blossom with an oar. as you enter the river of life, swimmer, take care that you do not crush the lotus unless you would like to be the breakfas

protect this sacred pylon. o mighty shu, god of the air, breath of life, come forth from the watchtower of air, in the eastern quadrant of the universe, guide and protect this sacred pylon. o mighty geb, god of the earth, foundation of life, come forth from the watchtower of earth, in the northern quadrant of the universe, guide and protect this sacred pylon. o mighty tefnut, goddess of moisture, waters of life, come forth from the watchtower of water, in the western quadrant of the universe, guide and protect this sacred pylon. within me dwells haborym! without my fetch blumoza! and in the column of this vibration burns the dark fire of set [the working. celebrant] honor to you, prince of darkness, initiator of the elect, brother to those who have joined the darkness of night. i have come

of darkness are explored, analyzed, and through a kind of alchemical process, resynthesized in a willed form. at the core of the psyche lie keys to unlock these mysteries of the self. perils wait for the unsuspecting, however, and dangerous are the guardians of your secrets. in order to pass through these doors, the lurkers on the thresholds require a gift- some effort of self-understanding. the waters of the well-springs are not offerred without peril. the black magician seeks to be able to partake of the grail's essence of darkness without drowning in the waters. each initiate is asked to bring two small drinking vessels to the ceremony. all participants should remain seated throughout the opening formula. after the elemental invocation, one initiate should rise and proceed to the stati

ss of the well, who says] by the sacrifice of self, receive your self. i am the knife's edge, the ever-present now. partake of thine own understanding [she distributes the well's water as above [the initiate progresses to the third guardian, who says] i guard the well of hvergelmir. that through which you have passed and that through which you are passing finds its ultimate expression here in the waters of destiny. by what will you claim passage [the initiate responds. if found acceptable] by this sacrifice, gain the way [the initiate approaches the sorceress of the well. the sorceress stares silently into the eyes of the initiate, determining the essence of the individual. the waters of the well are distributed as above [the initiate progresses to the personification of the crucible of th

is to be found in the union and remainfesting of ourselves with life as perhaps none but setians can fully appreciate. trump vii the chariot the central point of trump vii is water, as can be seen held in the grailcradled by the charioteer. the grail seems to have depth beyond that normally expected and accepted as a vessel. the water symbol here, dclxvi tells us, is binah, the warm and friendly waters of the understanding of the magistri templi. it seems to be in a state of movement (a common link with the other trumps) and leads inward toward more advanced states of being. would i at this point introduce similarities between the vast potentials of what is seemingly contained within the confines of the grail and the limitless interior of a tardis? of course not, although it is just as ea

er hail set. prince of darkness. tonight we descend through a new gate, clothed in the mantle of an old daemon. come with us upon this journey, and greet the daemon trickster, the daemon wolf, the generator of skinwalkers. hail set. hail trickster. come to us from your home in the south. move through the east, the north, and the west, stirring the night. we welcome you with the fires of hell, the waters of the eternals, the night airs, and the colored earth of change.(5) 6. the drumming starts (drums and percussion only at this point. 7. the individual sings commence with the central sandpainting leading. the sings are done while standing, sitting, or laying on the sandpainting, with your head and as much of your torso as possible inside the "u" of the snake. as each individual completes h

an icon in it [visiting bishop: hail mary, full of grace! the lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, jesus. holy mary, mother of god, pray for us sinners, now and at the hour of our death. amen [when this reading is over, the deacon presents the chamber pot to the nun as the visiting bishop says [visiting bishop] she maketh the font resound with the waters 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 demon 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 visiting bishop continues [visiting bishop] and the dark lord shall wi

set, create our time-magic in concert with the will of set. let nothing stand against our concerted wills as the universes adapt to our designs. let our visions and our voices seek their place on the other side of the eternal gates. to setians all, hail! hail ra-en-set! hail set/harwer [invocation [summoning of the elements] hail leviathan, principle of ageless existence! as we behold thy western waters of creation this night, we call upon thee to provide a liquid reagent for our formulae of time. hail satan/amn, principle of the hidden dimension! we behold thy fiery breath in the south and call upon thy wand to serve as our pestle as we will our formulae of time. hail lucifer/khephera, principle of independent intellect! we behold the eastern region of our beings and call upon thy airy sp

iestess. voodoo/voudoun, the ritual practices of the african and haitian religion. veve, designs generally drawn with flour on the ground, but also painted designs to invoke the loa. the cross-roads/carrefour, access points to the realm of the invisibles. the centre post/poteau-mitan, the axis point which the ceremonies take place around, the avenue by which the loa are said to enter. references: waters of return by louis martinie (black moon publishing) the divine horseman by maya deren (thames and hudson) voodoo by kyle kristos (j.b. lippincott company) voodoo by gert chesi (perlinger-verlag) the serpent& the rainbow by wade davis (collins (rl #3r) voodoo fire by melita denning& osbourne phillips (llewellyn) drum& candle by david st.clair (macdonald) secrets of voudoun by milo rigaud (po

ightful reign, as they have been protected in death by the spells of great cthulhu for all these aeons past. that time draws near when men shall hail the ancient dreams, and release themselves from the stifling grasp of the elder gods of death; those who first sealed the tower and imposed upon him the semblance of death, but left him dreaming in that abysmal place beneath the surface of the great waters of human consciousness. when this gate is opened, the terror and delight, the fear and ecstasy promised by the great old ones will bring joy and celebration to all of the cylth (2. the cosmic flutes of azathoth shall again wail unending, and shall sing into the deepest reaches within the hearts and minds of men. shub-niggurath, black goat of the thousand young, shall come forth from the pri

e primeval waters the new earth drinks of her first powers [first warden strikes the gong loudly, once [master] we proclaim the joyous news from the outer edge of infinity [first warden strikes the gong loudly, once [master] we sweep away doubt and ease, through the deed [first warden strikes the gong loudly, once [master] we sweep away the actions of past aeons and create space for the clear icy waters of the amphora of the saturnio-uranian era [first warden strikes the gong loudly, once, and says] rise my brothers and sisters [master] in us the law of the aeon of aeons is crystallizing. one axle of the age is do what thou wilt shall be the whole of the law! the other axle is xepera xeper xeperu! on these axles we turn the world. listen to the hymn of our brotherhood [play mozart's in the

SALMANRUSHDIE THESATANICVERSES

ep to the point; hagar wasn't a witch. she was trusting _then surely he will not let me perish. after ibrahim left her, she fed the baby at her breast until her milk ran out. then she climbed two hills, first safa then marwah, running from one to the other in her desperation, trying to sight a tent, a camel, a human being. she saw nothing. that was when he came to her, gibreel, and showed her the waters of zamzam. so hagar survived; but why now do the pilgrims congregate? to celebrate her survival? no, no. they are celebrating the honour done the valley by the visit of, you've guessed it, ibrahim. in that loving consort's name, they gather, worship and, above all, spend. jahilia today is all perfume. the scents of araby, of _arabia odorifera, hang in the air: balsam, cassia, cinnamon, fran

l cord. today, as well as the overwhelming intensity of mahound, gibreel feels his despair: his doubts. also, that he is in great need, but gibreel still doesn't know his lines. he listens to the listening-which-is-also-an-asking. mahound asks: they were shown miracles but they didn't believe. they saw you come to me, in full view of the city, and open my breast, they saw you wash my heart in the waters of zamzam and replace it inside my body. many of them saw this, but still they worship stones. and when you came at night and flew me to jerusalem and i hovered above the holy city, didn't i return and describe it exactly as it is, accurate down to the last detail? so that there could be no doubting the miracle, and still they went to lat. haven't i already done my best to make things simpl

shal answered "we are commanded to walk" saeed lost control of himself "mishal? mishal" he shrieked "commanded? archangels, mishu _gibreel_ god with a long beard and angels with wings? heaven and hell, mishal? the devil with a pointy tail and cloven hoofs? how far are you going with this? do women have souls, what do you say? or the other way: do souls have gender? is god black or white? when the waters of the ocean part, where will the extra water go? will it stand up sideways like walls? mishal? answer me. are there miracles? do you believe in paradise? will i be forgiven my sins" he began to cry, and fell on to his knees, with his forehead still pressed against the wall. his dying wife came up and embraced him from behind "go with the pilgrimage, then" he said, dully "but at least take

verest, the noise had increased considerably, she received photographs of gorgeous hunks in the mail, also invitations to high life soirees and a quantity of insane abuse "i could be in movies myself now that you've retired. who knows? maybe i will" to which he responded, shocking her by the force of his words "over my goddamn dead body" in spite of her pragmatic willingness to enter the polluted waters of the real and swim in the general direction of the current, she never lost the sense that some awful disaster was lurking just around the corner- a legacy, this, of her father's and sister's sudden deaths. this hairs-on-neck prickliness had made her a cautious climber, a "real percentage man, as the lads would have it, and as admired friends died on various mountains her caution increased

him "the way you look, you'll probably get fucking mugged" o o o what drew him back into the otherworld, into that undercity whose existence he had so long denied- what, or rather who, forced him by the simple fact of its (her) existence, to emerge from that cocoon-den in which he was being- or so he believed- restored to his former self, and plunge once more into the perilous (because uncharted) waters of the world and of himself "i'll be able to fit in the meeting" jumpy joshi had told saladin "before my karate class- where his star pupil waited: long, rainbow-haired and, jumpy added, just past her eighteenth birthday- not knowing that jumpy, too, was suffering some of the same illicit longings, saladin crossed town to be nearer to mishal sufyan. o o o he had expected the meeting to be s

; you're sunk "look" mishal said. from all sides, out of the little tinkers' gullies, the villagers of titlipur were returning to the place of their dispersal. they were all coated from neck to ankles in golden butterflies, and long lines of the little creatures went before them, like ropes drawing them to safety out of a well. the people of sarang watched in terror from their windows, and as the waters of retribution receded, the ayesha haj re-formed in the middle of the road "i don't believe it" said mirza saeed. but it was true. every single member of the pilgrimage had been tracked down by the butterflies and brought back to thf main road. and stranger claims were later made: that when the creatures had settled on a broken ankle the injury had healed, or that an open wound had closed a

SATANGEL

l vampires. surgat (grimorium verum, honorius. a subordinate spirit of lucifer. has power to open all locks, to locate and transport treasures. sustugriel (grimorium verum. a subordinate spirit of satanachia. teaches magickal art. he gives good familiars and furnishes mandragores. sut one of the sons of iblis, a demon of the order of flies. tehom hebrew form of the babylonian tiamat, queen of the waters of the deep. the abyss itself (gen 1:2. tiamat (babylon. primordial mother dragon of chaos, defeated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith

SATANIC RITUALS

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 completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said unto m

is much to be recommended in the works of borodin, cut, rimsky- korsakoff, ketelbey, ippolitov-ivanov, etc, despite the sneers of "purists) the priest enters, followed by his assistants, all wearing black robes and red cinctures of braided cord. the priest stands before the shrine, his assistants on either side. the priest's head is shaven. the razor used for this was first washed in the magical waters of zamzam. all music stops, and the gong is struck once. the flute resumes playing, very slowly and softly, and the priest invokes the third enochian key (from the satanic bible. when he has finished, the flute stops, and, following a pause, the gong is again struck. the flute begins to play, as before, and the priest recites from the al-]ilwah, the black book. al-jilwah priest: before all

SCHEM HA MEPHORESH

g taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb of elohim, whose throne is in the tree, from which throne issues the river of the waters of life. 3 the seventy two leaves of the tree of life are zauir anpin or microprosopus. now the twelve sons of jacob go down into egypt, that is the kingdom, malkuth, which has been destroyed in the fall, and cut from the sephirotic tree by the intersecting folds of the great dragon who then becomes its ruler as shown in the great altar diagram of the 4-7 grade. behold, i am against thee, p

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

as for the afterlife, it was believed that a kind of ghost or double survived physical death. when a person died and his or her body was buried, his or her ghost descended to the underworld to join those already departed. the underworld was ruled by the god ereshkigal. later babylonian religion also assumed that resurrection, or physical life after death, was possible. babylonians believed in the waters of life and called their chief deity, marduk, the one who brings the dead to life. mostly, however, it appears that mesopotamians believed that earthly life was all there was, and that death led to disintegration of the body. hundreds of gods were involved in mesopotamian religion. in addition to being connected with some aspect of nature, they also had a responsibility for different sphere

in into the ganga. they may float small oil lamps on the waters. some hold water in their hands and then release it back into the river as an offering to their ancestors and the gods. the offerings are accompanied with folded hands and prayers. since not all hindus are able to go to the ganga every day, they may place water in jars and return with these to temples. hindu folk belief says that the waters of the ganga make possible the dead s passage to the world of the ancestors, pitriloka. pouring the water on a person s ashes allows that person to pass on from this life. if this is not done the person is doomed to an afterlife of suffering and may cause trouble for those still living. worship worship in hinduism is neither formalized nor standardized. for most hindus, worship consists of

d by prayer, feasting, visiting friends and relatives, and fireworks. the second day of the new year is dedicated to the love between sisters and brothers and is based on the legend of a visit lord yama, the god of death, made to his sister. in her kindness, the sister asked yama to spare people from the tortures of hell and to reunite brothers and sisters in their next life if they bathed in the waters of mathura, india. hindus believe that the fifth day of the new year is special. according to hindus this day is auspicious, meaning that any task or project can be undertaken without bad results. so, too, is the eleventh day of the new year, which celebrates lord vishnu s ascent to heaven. the diwali season closes on the twelfth day of the new year, just before the mid-autumn new moon appe

of the epic story the ramayana. he is shown with a bow and arrow or with his wife and brother. sarasvati: the goddess of knowledge. sarasvati is brahma s wife and holds the powers of speech, learning, and wisdom. she is shown with four hands and dressed in white. shiva: the destroyer god of the hindu trinity. shiva has the power to both create and destroy life. he has long hair, through which the waters of the ganges river flow, and a serpent is coiled around his neck. vishnu: the preserver god of the hindu trinity. vishnu preserves the universe and existence. he is shown with four hands and dark blue skin. 262 world religions: almanac hinduism because hinduism is as much a way of life as it is a religion, its principles and beliefs can be found in everyday life. the core of hinduism s inf

hen lhamo dhondup was barely three years old, an official search party reached the area near his home. several signs had led them to this location. first, the head of the deceased thirteenth dalai lama dalai lama 92 world religions: biographies had turned to the northeast. additionally, the lama who was then temporarily acting as ruler of the faith had experienced a vision. while looking into the waters of the sacred lake of lhamoi lhatso, he noticed the tibetan letters ah, ka, and ma float into view. these in turn were followed by the visions first of a monastery with three floors and a turquoise and gold roof, then of a small house with very distinctive gutters. the regent became convinced that the letter ah referred to amdo, the northeastern province of tibet, the direction toward which

SEPHER HA BAHIR

he did so to test them, to see if they would now pay good attention. one day he tested them and said, let me hear your wisdom. they began and said: in the beginning is one [two is (isaiah 57:16, the spirit that unwraps itself is from me, and i have made souls [three is (psalm 65:10, the divisions of god are filled with water. what are these divisions? you taught us, our master, that god took the waters of creation and separated them, placing half in the skies and half in the ocean. this is the meaning of the divisions of god are filled with water. through them, man studies the torah. rabbi chama thus taught: because of the merit of deeds of kindness, a person can study the torah. it is thus written (isaiah 55:1, ho, let all who are thirsty come for water, let him without silver come, stoc

:27, and the came to elim, where there were twelve wells of water and seventy date palms, and they encamped there by the water? what is so special about seventy date palms? in one small place there can be a thousand. but [this teaches us that] they were worthy of their counterpart. they are likened to date palms. it is written (exodus 15:23, and they came to marah, and they could not drink of the waters of marah, for they were bitter (marah. this teaches us that the north wind confused them. it is thus written (exodus 15:25, and he cried out to god, and he showed him a tree. he cast it into the waters, and the waters became sweet. god immediately placed his hand against the satan and diminished him. it is thus written (exodus 15:25, there he gave them a decree and a law, and there he prove

SETH IN THE MAGICKAL TEXTS

as seth representations.31 thus, aberamentho was obviously no inherent title of seth-typhon. as shown by m. tardieu (above, n. 30, aberamentho or, actually, aberamentho[o]uth, derives from the hebrew phrase, ym ryba "power of waters, and the greek version of the name of the egyptian god thoth.32 from the xxvith dynasty onwards, thot was seen as the god bringing forth and exercising power over the waters of the nile. in greco-roman 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 invo

SIFRA DETZNIYUTHA

d and dark the lord hvhy alone shall be exalted in the day of that.31 the engravings of all engravings appears as a long serpent,32 and extends this way and that. the tail is in the head. the head goes around to the shoulders. passing and indignant, guarding and concealing, revealing itself in one of a thousand short days, the receptacle in the bond, the fin in its part. its head is broken in the waters of the great sea, as it is written, you broke the heads of the serpents on the waters.33 there had been two serpents; they were reduced to one. tnynm(,nynt) is written defective.34 heads, as it is written, and over the heads of the chayot there was the likeness of a firmament.35 and elohim said light will be, and light was.36 this is what is written, for he spoke,37 and it was.38 he is alon

er,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 and waters of not, perfect; compassion perfect and compassion of not, perfect. 139 and said the lord hvhy: my spirit will contend not with adam of forever, seeing that he (avh) is flesh.140 and said the lord hvhy when vested in the small one, from here he spoke in the name of the speaker, for the ancient concealed one had said my spirit will contend not with adam of above. for by that spirit that blow

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

in the very hour when his colossal plans were ripe for execution, and that mejnour was guilty of his murder "alas" answered the stranger, in a voice of great sadness "had he but listened to mejnour, had he but delayed the last and most perilous ordeal of daring wisdom until the requisite training and initiation had been completed, your ancestor would have stood with me upon an eminence which the waters of death itself wash everlastingly, but cannot overflow. your grandsire resisted my fervent prayers, disobeyed my most absolute commands, and in the sublime rashness of a soul that panted for secrets, which he who desires orbs and sceptres never can obtain, perished, the victim of his own frenzy "he was poisoned, and mejnour fled "mejnour fled not" answered the stranger, proudly "mejnour co

ore their time. legends tell you that the fiend rent them into fragments. yes; the fiend of their own unholy desires and criminal designs! what they coveted, thou covetest; and if thou hadst the wings of a seraph thou couldst soar not from the slough of thy mortality. thy desire for knowledge, but petulant presumption; thy thirst for happiness, but the diseased longing for the unclean and muddied waters of corporeal pleasure; thy very love, which usually elevates even the mean, a passion that calculates treason amidst the first glow of lust. thou one of us; thou a brother of the august order; thou an aspirant to the stars that shine in the shemaia of the chaldean lore! the eagle can raise but the eaglet to the sun. i abandon thee to thy twilight "but, alas for thee, disobedient and profane

aughter's duties are no more, the wife's return "be it so, citoyenne; on the third night i depart. before then you may retract your choice "never" a dark smile passed over the man's face "o guillotine" he said "how many virtues hast thou brought to light! well may they call thee 'a holy mother' o gory guillotine" he passed on muttering to himself, hailed a gondola, and was soon amidst the crowded waters of the grand canal. chapter 6.v. ce que j'ignore est plus triste peut-etre et plus affreux encore. la harpe "le comte de warwick" act 5, sc. 1 (that which i know not is, perhaps, more sad and fearful still) the casement stood open, and viola was seated by it. beneath sparkled the broad waters in the cold but cloudless sunlight; and to that fair form, that half-averted face, turned the eyes

nge and terror, at their dark schemes and counter-schemes; to and fro, upon the tide of the shifting passions, reeled the destinies of men and nations; and hard at hand that day-star, waning into space, looked with impartial eye on the church tower and the guillotine. up springs the blithesome morn. in yon gardens the birds renew their familiar song. the fishes are sporting through the freshening waters of the seine. the gladness of divine nature, the roar and dissonance of mortal life, awake again: the trader unbars his windows; the flower-girls troop gayly to their haunts; busy feet are tramping to the daily drudgeries that revolutions which strike down kings and kaisars, leave the same cain's heritage to the boor; the wagons groan and reel to the mart; tyranny, up betimes, holds its pal

SIR WALLIS BUDGE EGYPTIAN MAGIC

und; 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 preserved in the westcar papyrus. 2 this document was written in the early part of the xviiith dynasty, about b.c. 1550 but it is clear that the stories in it date from the early empire, and are in fact as old as the great pyramid. the story is related to king khuf

sehold, and rewarded tchatcha-em-ankh with gifts of every kind. such is a story of the power possessed by a magician in the time of king khufu (cheops, who reigned at the beginning of the ivth dynasty, about b.c. 3800. the copy of the story which we possess is older than the period when moses lived, and thus there can be no possibility of our seeing in it a distorted version of the miracle of the waters of the sea standing like walls, one on the right hand and one on the left; on the other hand moses' miracle may well have some connexion with that of tchatcha-em-ankh. p. 11 among the greeks and romans considerable respect was entertained, not only for the "wisdom" of the egyptians, but also for the powers of working magic which they were supposed to possess. the greek travellers who visite

SYMBOLISM OF THE BANNERS

banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to repres

THE CANOPIC GODS SYMBOLISM

these vital organs in the process of mummification. seeing that during life they were under the guardianship of the great gods mentioned, so in death they were dedicated each to one of the gods of the dead. these vital organs then, being taken out and separately embalmed, were placed in egg-shaped receptacles, symbolic of akasa, under the care of canous, the pilot of menelaus, and the god of the waters of creation, the eternal source of being, whose symbol was a jar; and under the special protection of that one of the genii of the underworld or vice-gerents of the elements to whom that particular organ was dedicated. hence each egg-shaped package was enclosed in a jar whose lid was 4 shaped like the head of that special god. now, ameshett was also termed carpenter for it is he who by the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

0 and asked her to fashion a medal to commemorate the immaculate conception. la salette, france: a weeping, sorrowful mary manifested to two peasant children on september 19, 1846, and instructed them to do penance for their sins. lourdes, france: identifying herself as the immaculate conception, mary appeared 18 times to 14-year-old bernadette soubrious between february 11 and july 16, 1858. the waters of the miraculous spring that appeared according to mary s promise are world famous for their healing powers. fatima, portugal: mother mary appeared to three children near fatima, instructing them to say their rosary frequently. during her six visits between may 13 and october 13, 1917, mary issued a number of prophecies, many of which are said to be held secret by the vatican. beauraling

bernadette at lourdes, france, which was constructed on the spot where bernadette 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 religious phenomena 209 soubrious (1844 1879) had the vision of mother mary in 1858. since the time the miracle occurred to the young miller s daughter, pilgrims have journeyed to lourdes to seek healing and salvation from the waters of the natural spring that appeared in the hillside after the apparition of the holy mother appeared to bernadette. consistently, for decades, an average of 200,000 people visited the shrine every year. during the centennial celebration of lourdes in 1958, more than two million people came to the tiny community in southern france seeking a healing. in recent years, annual attendance has ris

le came to the tiny community in southern france seeking a healing. in recent years, annual attendance has risen to over five million. thousands of pilgrims have left their crutches and canes at the shrine. thousands more have been cured of such fatal diseases as advanced stages of cancer. hundreds of thousands of cures have been claimed by men and women who immersed themselves in the cold spring waters of the shrine, but the lourdes medical bureau has established certain criteria that must be met before it will certify a cure as an example of miraculous faith healing: 1. the affliction must be a serious disease. if it is not classified as incurable, it must be diagnosed as extremely difficult to cure. 2. there must be no improvement in the patient s condition prior to the visit to the lou

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

f the largest forest creatures and the bones are scattered. zoologist ivan t. sanderson suggested that if these beings are members of a subhuman race, they may gather up their dead for burial in special caves. dr. jeanne-marie-therese koffman agreed that the creatures might bury their dead in secret places. it may be, she theorized, that they may throw the corpses of the deceased into the rushing waters of mountain rivers or into the abysses of rocky caverns. others remind the skeptical that it is not unusual for certain of the higher animals to hide the bodies of their dead. accounts of the legendary elephants graveyard are well-known; and in ceylon, the phrase to find a dead monkey is used to indicate an impossible task. proving the existence of such creatures may seem to many scientists

imagination. in 1968, dr. roy p. mackal, university of chicago biologist and head of the u.s. branch of the bureau, received a three-year grant from field enterprises educational corporation of chicago that incorporated the services and the submarine of dan taylor. although the expedition had sophisticated photographic equipment, biopsy darts, and other advanced research materials the murky brown waters of loch ness rendered all the underwater devices relatively useless. mackal has theorized that the type of creature that most neatly fits the mass of descriptive evidence and photos compiled by researchers and witnesses has to be some kind of large aquatic mammal that would be capable of thriving above 50-degrees north latitude. dan taylor of hardeeville, south carolina, accompanied mackal

seen a large snakelike creature swimming in the waters off the coast of the pacific northwest. willis christened the sea monster cadborosaurus, and the nickname stuck. the creature with its long serpentine body, its horselike head, humps on its back, and its remarkable surface swimming speed of up to 40 knots, has been a part of coastal lore from alaska to oregon for hundreds of years. while the waters of the pacific northwest border one of the deepest underwater trenches on the planet where almost any massive seabeast could reside the greatest number of sightings of cadborosaurus have occurred in the inland waters around vancouver island and the northern olympic peninsula. in cadborosaurus: survivor of the deep (2000, vancouver biologist dr. edward l. bousfield and dr. paul h. leblond, p

day of death, the coffin is to be carried to a place of cremation by six male relatives. the coffin is placed on a stack of wood and covered with flowers. melted butter is poured over the coffin to help it to burn, and the eldest son or nearest male relative of the deceased lights the funeral pyre. traditionally, the cremation takes place outdoors and the ashes are collected and scattered in the waters of a holy river, such as the ganges. in other countries, hindu dead are taken to a crematorium. followers of the hindu religion believe that the soul, the atman of each individual, is reborn many times in a cycle of spiritual evolution before it can become one with god. those who follow the path of judaism bury their dead in a plain coffin after the body has been washed and dressed. if poss

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rs of cambodia. angkor wat was intermittently inhabited by buddhist monks, and the former hindu temple subsequently became a destination for buddhist pilgrims from all over the world. m delving deeper ingpen, robert, and philip wilkinson. encyclopedia of mysterious places. new york: barnes& noble, 1999. mt. ararat according to genesis 8:4, after seven months and 17 days afloat in the ark upon the waters of the great deluge that destroyed all life on earth, noah, his family, and his massive living cargo of livestock came to rest upon the mountains of 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 216 places of mystery and power angkor wat is the main temple in northern cambodia (klaus aarsleff/fortean picture library) ararat, near the headwaters of

brary, 1969. the sacred symbols of mu. new york: paperback library, 1968. lourdes the healing grotto of bernadette at lourdes, france, was constructed on the site where 14-year-old bernadette soubrious (1844.1879) claimed to have conversed with mother mary in 1858. since the time that the miracle occurred to the young miller fs daughter, pilgrims have journeyed to lourdes to seek healing from the waters of the natural spring that appeared in the grotto next to the gave de pau river. consistently, for decades, an average of 200,000 people visited the shrine each year. the celebration of the 100th anniversary of lourdes in 1958 brought more than two million persons into the small 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 248 places of mystery a

hine to enable the suffering woman to endure the pain of her affliction. 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 places of mystery and power 249 exterior view of a chapel in lourdes, france (corbis corporation) after bernadette fs sixteenth visit, the lady revealed her name as gthe immaculate conception. h on july 3, 1947, after three baths in the waters of the shrine, rose martin returned to her hotel. her appetite had suddenly returned. the awful pain had disappeared. several of her medical complications had vanished. in 1948, madame martin was examined by the medical bureau at lourdes and declared to be totally free of cancer. in the interim she had gained 34 pounds. she had become the picture of health and vitality. more than 20 leading

remained free of the disease. dr. alexis carrel (1873.1944, an american surgeon who won the nobel prize in 1912 in physiology and medicine for his extensive work in suturing blood vessels, transplanting organs, and inventing the mechanical heart, witnessed a miracle healing firsthand when he visited lourdes in the 1940s. only an hour before a young woman named marie bailly had been carried to the waters of lourdes, carrel had examined her and saw that she was dying of tuberculosis, a disease that had afflicted her for years. as he observed her, carrel saw her pain-wracked body suddenly surge forward as if filled with a powerful force. her paleness was replaced with a rosy hue, and as the surgeon and his colleagues watched in astonishment, they saw her swollen abdomen transformed from a mis

llen abdomen transformed from a misshapen lump and flattened to a smooth stomach. her pulse calmed, her respiration returned to normal, and she asked for the first food she had been able to consume in almost a week. marie bailly was found to be cured of her terminal illness. although there are thousands of cures and healings claimed by men and women who have immersed themselves in the cold spring waters of the shrine, the lourdes medical bureau has established certain criteria that must be met before they will certify a cure as miraculous: 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 250 places of mystery and power worshippers at the lourdes grotto (corbis corporation. the affliction must be a serious disease. if it is not classified as incurabl

THE GOD OF THE WITCHES

sunday to a weekday, as the performance interfered with the attendance at church.this shows that the sanctity of the dance was such that it had to be performed on the sacred day. thedescription of the dance as seen by an eye-witness is published in the sporting magazine for 1803."the inhabitants of shaftesbury have an annual custom of great singularity called the besant, or a may daydance for the waters of mottcomb. the last new married couple of the town come in the morning to themayor's house and are presented, the one with a fine holland shirt, the other with a shift of the samematerial, elegantly adorned with ribbons of all the colours of the rainbow. with these begin the procession,and immediately after them a party bearing a large dish, in which is placed a calf's head, with a purse

THE KEY TO THE MYSTERIES

o heaven by a wound received during human life, a moral wound which has caused a physical deformity, and through this wound, little by little, all of their existence leaks away. soon their moral soul will be naked, and in order to hide its shame by making itself at all costs a new veil, it will be obliged to drag itself into the outer darkness, and pass slowly through the dead sea, the slumbering waters of ancient chaos. these wounded souls are the larvae of the second formation of the embryo; they nourish their airy bodies with a vapour of shed blood, and they fear the point of the sword. frequently they attach themselves to vicious men and live upon their lives, as the embryo lives in its mother's womb. in these circumstances, they are able to take the most horrible forms to represent th

THE MAGICIAN S KABBALAH

n rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the action of the angel temperance as she works with the waters of the hero's psyche is like that of the sun, nature's alchemist, on our earth's waters. the sun, of course, being the awakened awareness of tiphareth. lovers: the lovers may relate to the carnal aspects of yesod as being symbolic of the generative powers of this sephirah, but on a higher level relate to the choice of progression from the ego-dominated world into the self-aware one. the ang

THE MARTINIST OPERATIVE GENERAL RITUAL

the terrestrial succor, so mountains shall not topple 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 hur

THE MIDDLE PILLAR

5 4. vibrate "el" and the angelic names "gabriel" and "talihad" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the undines: holy art thou, lord of the mighty waters, whereon thy spirit moved in the beginning. elohim tzabaoth. glory be unto thee ruach elohim. whose spirit hovered over the great waters of creation. 0 depth, 0 inscrutable depth, which exhalest unto the height: lead thou us into the true life, through liberty, through love, so that one day we may be found worthy to know thee, to unite with thy spirit, in the silence, for the attainment of thy understanding. amen. part v: earth 7 1. see a shaft of light descend once more to the feet, from about the ankles. 2. formulate a fla

THE MOTHMAN PROPHECIES

spotted his cousin barbara and her husband and waved to them. just ahead, he saw marvin and his two friends. suddenly the whole bridge convulsed. the time was 5:04 p.m. steel screamed. the seven-hundred-foot suspension bridge twisted and the main span split from its moorings at either end. electric cables strung across the bridge snapped in a blaze of sparks. fifty vehicles crashed into the black waters of the ohio, tons of steel smashing down on top of them "it sounded like someone moving furniture upstairs, and then the lights went out" state trooper r. e. o'dell said. he was in an insurance office a block from the bridge "when the lights went out, i guess they really just flickered for a minute, i knew something was wrong. i thought maybe it was a wreck, so i ran outside" mrs. mary hyre

THE NECRONOMICON SIMON VERSION

nies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, might

e spear behind me, the armour behind me. be watchful, spirit of the southern ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna

d that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right hand

THE SHADOWED ONES

w voice shall be heard in the distance and light invoked winds of the waking dream. the north east does lilith come forth, the bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi who drink the blood of life, of gray shades which answer her call, of the blood of the moon which hearkens to the waters of which she has slept. the dragon of fire and darkness in separation and opposition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color is bl

7 by the west can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael shaitan and his bride, lilith in all quarters. let my awakening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the abyss does akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in the life giving fla

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

oss and poured out before us the glittering metal. yet what a difference he makes between the two great world forces: the love of man for a good woman, and the love of man for a bad woman; the first is supreme, yet the other is far from being infernal. listen: yes. a good woman fs love will forge a chain to break the spirit of the bravest greek; while with an harlot one may leap again free as the waters of the western main, and turn with no heart-pang the vessel fs beak out to the oceans that all seamen seek. h *mysteries: lyrical and dramatic, vol. i, p. 121. another, this time a weird, charming little picture of a lewd little mistress with ga generous baby soul, h we include here; for such a one at any rate is not a true prostitute, rather a poor deluded girl, yearning to love and be lov

e former, when sunk deep in the mud of an impure affection, even if released from its circling arms, worldly mercy is as cold to him who has plunged through the cytherean sea as a winter in gaul. thus ignorance has bound, fettered, and manacled love to the dingy fornices of the lupanar. once sink, and instead of extending a helping hand, your head is thrust for a second and third time beneath the waters of affliction by the hands of lechers and louts. the drama entitled gtannhauser h is (as the author states in his preface) almost identical with gthe pilgrim fs progress. h it is an intricate mass of psychology and philosophy closely interwoven with a moral. which we shall see more fully developed when touching upon the philosophy of aleister crowley. and it is this: that happiness, wisdom

undi, vol. iii, pp. 51-55. thus we end our chapter which we have called gthe mother. h and as diana, luna, and hecate are one, so rosa mundi, rosa coeli, rosa inferni, unite triformis in one great trinity in unity. and as the moon kisses the sea, so does diana embrace the wave-born aphrodite, as she rises from the blue foam, star of the deep; she who pours back into the ocean of eternity the pure waters of inexhaustible chastity mingled with the never-dying flames of inextinguishable love. at last she has been disclosed to us, she concerning whom it was prophesied in the beginning of time; and as the hollow sobs of the dying years have rolled back sonorous, rumbling and echoing, into the soundless depths of aonial infinity, she who was promised has at length been revealed; she who will cru

veritable mass of philosophic pig-iron, of no further use than that of acting as ballast to the good ship which is to carry us across the turbid ocean of raging eclectics. crowley is more than a new-born dionysus, he is more than a blake, a rabelais or a heine; for he stands before us as some priest of apollo, hovering etwixt the misty blue of the heavens, and the more certain purple of the vast waters of the deep. before the name of that which is beyond life and death, beyond matter and energy, beyond the human and the mortal; he stands, holding before us as a standard, the homologue of the labarum of old, gin hoc signo vinces c non timendum est veritate duce. h in order to cut a long story short, it may be assumed that so-called modern philosophy finds its founder in the french philosop

THE ABYSS AND TABAET

forms of wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, according to george barton the name tiamat was equivalent to the same stem which meant tamtu, being the primal waters of the abyss. tiamat is the adversary from a atavistic viewpoint, her form too terrible to comprehend. an interesting concept of the demonic feminine as a motivational factor in all life can be found in the archetype of tiamat. the adversary, long hidden away in a morass of filth by those who would hate the darkness, those who would commit greater crimes on humanity and veil such in the wor

THE BOOK OF GATES

act as magical protectors to that man upon earth, and in neter-khert, regularly and unfailingly. sem-her-ab-uaa-s is the name of the hour of the night which guideth this great god through this field. next: the sixth hour sacred texts egypt ehh index index previous next p. 20 the sixth hour. the majesty of this great god taketh up his position in the stream of nebt-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 travel

of ra who are at peace"[these are] they [who] spake truth upon earth, p. 95 and who were not addicted to evil thought about the gods. they make their invocations in this gateway, they live upon maat (i.e, truth, and their cool waters are in their cisterns. ra saith unto them"'truth is yours, live ye on your food. ye yourselves are truth' and they have power over these their cool waters, which are waters of fire to those who have click to view seven of the righteous gods of the tuat. guilt and sin. and these gods say to ra-'let there be stability to the disk of ra. let him that is in the shrine have the mastery over it, and let the serpent [mehen] guard him well. may the flames of khuti which are in the corners of the hidden shrine grow stronger' and there shall be given to them meat in the

s by right shall be allotted to them in the presence of the great god, who doeth away iniquity' then shall osiris say unto them-'maat be to you, o ye maat gods, and peace be unto you by reason of what ye have done in following after me, o dwellers in the house the soul of which is holy. ye shall live your life upon that whereupon those who live there feed, and ye shall have dominion over the cool waters of your land. i have decreed for you that ye shall have your being in all of it with maat, and without sin (or, defects' their bread shall be maat cakes, their drink shall be of wine, and their libations p. 187 shall be of cool water. and there shall be offered unto them upon earth the offerings which must be made from their land" in the lower register are the figures of twelve men, each of

e who ordereth your destinies" the speech of ra reads "put forth your heads, o ye who are immersed in the water, thrust out your arms, o ye who are under the waters, stretch out your legs, o ye who swim, let there be breath to your nostrils, o ye who are deep p. 226 in the waters. ye shall have dominion over your waters, ye shall be at peace in your tanks of cool waters, ye shall pass through the waters of nu, and ye shall make a way through your cisterns. your souls are upon earth, and they shall be satisfied with their means of subsistence, and they shall not suffer destruction. their food shall consist of the offerings of the earth, and meat and drink shall be given unto them upon earth, even as to him that hath obtained dominion click to view the four nubiu gods, and the four khepau go

o so' whosoever knoweth how to use words of power [against] this serpent shall be as one who doth not enter upon his fiery path" the end of this text on the sarcophagus of seti i. is p. 236 defective, but from the tomb of rameses vi. we see that it should end thus-"offerings shall be made to these gods who are upon this great serpent. their food is of bread, their drink is of tesher beer, and the waters of their libations are cool" next: chapter xi. the gate of ab-ta. the ninth division of the tuat. sacred texts egypt ehh index index previous next p. 237 chapter xi. the gate of ab-ta. the ninth division of the tuat. having passed through the eighth division of the tuat, the boat of the sun arrives at the gateway called aat-shefsheft, which leads to the ninth division, or, as the opening te

ch refers to sebi, is not repeated here. on each side of the door is a uraeus, the one representing isis and the other nephthys, and of them it is said "they it is who guard this hidden gate of ament, and they pass onwards in the following of this god" here we see that the end of the tuat is reached, and the boat of the sun has reached that portion of it through which he is about to emerge in the waters of nu, and thence in the form of a disk in the sky of this world. having passed on to the water the boat is supported by the two arms of nu himself, or, as the text says "these two arms come forth from the waters, and they bear up this god" the god appears in the boat in the form of a beetle, which is rolling along a disk; on the left of the beetle is isis, and on the right nephthys. the th

THE HOLY BIBLE KING JAMES VERSION

rain upon the earth forty days and forty nights; and every living substance that i have made will i destroy from off the face of the earth. 7:5 and noah did according unto all that the lord commanded him. 7:6 and noah [was] six hundred years old when the flood of waters was upon the earth. 7:7 and noah went in, and his sons, and his wife, and his sons wives with him, into the ark, because of the waters of the flood. 7:8 of clean beasts, and of beasts that [are] not clean, and of fowls, and of every thing that creepeth upon the earth, 7:9 there went in two and two unto noah into the ark, the male and the female, as god had commanded noah. 7:10 and it came to pass after seven days, that the waters of the flood were upon the earth. 7:11 in the six hundredth year of noah s life, in the second

to his sons with him, saying, 9:9 and i, behold, i establish my covenant with you, and with your seed after you; 9:10 and with every living creature that [is] with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. 9:11 and i will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. 9:12 and page 5 genesis god said, this [is] the token of the covenant which i make between me and you and every living creature that [is] with you, for perpetual generations: 9:13 i do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 9:14 and it shall come to pass, when i br

t i [am] the lord: behold, i will smite with the rod that [is] in mine hand upon the waters which [are] in the river, and they shall be turned to blood. 7:18 and the fish that [is] in the river shall die, and the river shall stink; and the egyptians shall lothe to drink of the water of the river. 7:19 and the lord spake unto moses, say unto aaron, take thy rod, and stretch out thine hand upon the waters of egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and [that] there may be blood throughout all the land of egypt, both in [vessels of] wood, and in [vessels of] stone. 7:20 and moses and aaron did so, as the lord commanded; and he lifted up the rod, and smote the waters that [were] in the river, in the sight

thy people, and into thine ovens, and into thy kneadingtroughs: 8:4 and the frogs shall come up both on thee, and upon thy people, and upon all thy servants. 8:5 and the lord spake unto moses, say unto aaron, stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of egypt. 8:6 and aaron stretched out his hand over the waters of egypt; and the frogs came up, and covered the land of egypt. 8:7 and the magicians did so with their enchantments, and brought up frogs upon the land of egypt. 8:8 then pharaoh called for moses and aaron, and said, intreat the lord, that he may take away the frogs from me, and from my people; and i will let the people go, that they may do sacrifice unto the lord. 8:9 and moses said unto

hast purchased. 15:17 thou shalt bring them in, and plant them in the mountain of thine inheritance [in] the place, o lord [which] thou hast made for thee to dwell in, in the sanctuary, o lord [which] thy hands have established. 15:18 the lord shall reign for ever and ever. 15:19 for the horse of pharaoh went in with his chariots and with his horsemen into the sea, and the lord brought again the waters of the sea upon them; but the children of israel went on dry [land] in the midst of the sea. 15:20 and miriam the prophetess, the sister of aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 15:21 and miriam answered them, sing ye to the lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. 15:22 so m

er her with timbrels and with dances. 15:21 and miriam answered them, sing ye to the lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. 15:22 so moses brought israel from the red sea, and they went out into the wilderness of shur; and they went three days in the wilderness, and found no water. 15:23 and when they came to marah, they could not drink of the waters of marah, for they [were] bitter: therefore the name of it was called marah. 15:24 and the people murmured against moses, saying, what shall we drink? 15:25 and he cried unto the lord; and the lord shewed him a tree [which] when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, 15:26 and said, if thou wilt d

to mattanah: 21:19 and from mattanah to nahaliel: and from nahaliel to bamoth: 21:20 and from bamoth [in] the valley, that [is] in the country of moab, to the top of pisgah, which looketh toward jeshimon. 21:21 and israel sent messengers unto sihon king of the amorites, saying, 21:22 let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink [of] the waters of the well [but] we will go along by the king s [high] way, until we be past thy borders. 21:23 and sihon would not suffer israel to pass through his border: but sihon gathered all his people together, and went out against israel into the wilderness: and he came to jahaz, and fought against israel. 21:24 and israel smote him with the edge of the sword, and possessed his land from arnon unt

] mount nebo, which [is] in the land of moab, that [is] over against jericho; and behold the land of canaan, which i give unto the children of israel for a possession: 32:50 and die in the mount whither thou goest up, and be gathered unto thy people; as aaron thy brother died in mount hor, and was gathered unto his people: 32:51 because ye trespassed against me among the children of israel at the waters of meribah-kadesh, in the wilderness of zin; because ye sanctified me not in the midst of the children of israel. 32:52 yet thou shalt see the land before [thee] but thou shalt not go thither unto the land which i give the children of israel. 33:1 and this [is] the blessing, wherewith moses the man of god blessed the children of israel before his death. 33:2 and he said, the lord came from

, and not die; and let [not] his men be few. 33:7 and this [is the blessing] of judah: and he said, hear, lord, the voice of judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help [to him] from his enemies. 33:8 and of levi he said [let] thy thummim and thy urim [be] with thy holy one, whom thou didst prove at massah [and with] whom thou didst strive at the waters of meribah; 33:9 who said unto his father and to his mother, i have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. 33:10 they shall teach jacob thy judgments, and israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. 33:11 bless, lord, his substance, and accep

gashites, and the amorites, and the jebusites. 3:11 behold, the ark of the covenant of the lord of all the earth passeth over before you into jordan. 3:12 now therefore take you twelve men out of the tribes of israel, out of every tribe a man. 3:13 and it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the lord, the lord of all the earth, shall rest in the waters of jordan [that] the waters of jordan shall be cut off [from] the waters that come down from above; and they shall stand upon an heap. 3:14 and it came to pass, when the people removed from their tents, to pass over jordan, and the priests bearing the ark of the covenant before the people; 3:15 and as they that bare the ark were come unto jordan, and the feet of the priests that bare the ar

shua said unto them, pass over before the ark of the lord your god into the midst of jordan, and take ye up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of israel: 4:6 that this may be a sign among you [that] when your children ask [their fathers] in time to come, saying, what [mean] ye by these stones? 4:7 then ye shall answer them, that the waters of jordan were cut off before the ark of the covenant of the lord; when it passed over jordan, the waters of jordan were cut off: and these stones shall be for a memorial unto the children of israel for ever. 4:8 and the children of israel did so as joshua commanded, and took up twelve stones out of the midst of jordan, as the lord spake unto joshua, according to the number of the tribes of

to joshua, saying, 4:16 command the priests that bear the ark of the testimony, that they come up out of jordan. 4:17 joshua therefore commanded the priests, saying, come ye up out of jordan. 4:18 and it came to pass, when the priests that bare the ark of the covenant of the lord were come up out of the midst of jordan [and] the soles of the priests feet were lifted up unto the dry land, that the waters of jordan returned unto their place, and flowed over all his banks, as [they did] before. 4:19 and the people came up out of jordan on the tenth [day] of the first month, and encamped in gilgal, in the east border of jericho. 4:20 and those twelve stones, which they took out of jordan, did joshua pitch in gilgal. 4:21 and he spake unto the children of israel, saying, when your children shal

the east border of jericho. 4:20 and those twelve stones, which they took out of jordan, did joshua pitch in gilgal. 4:21 and he spake unto the children of israel, saying, when your children shall ask their fathers in time to come, saying, what [mean] these stones? 4:22 then ye shall let your children know, saying, israel came over this jordan on dry land. 4:23 for the lord your god dried up the waters of jordan from before you, until ye were passed over, as the lord your god did to the red sea, which he dried up from before us, until we were gone over: 4:24 that all the people of the earth might know the hand of the lord, that it [is] mighty: that ye might fear the lord your god for ever. 5:1 and it came to pass, when all the kings of the amorites, which [were] on the side of jordan west

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

piter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut. de orac. defect. 4 page 113. of priapus 59 crescent representing the moon, whose power over the waters of the ocean caused her to be regarded as the sovereign of the great nutritive element, and whose mild rays, being accompanied by the refreshing dews and cooling breezes of the night, made her naturally appear to the inhabitants of hot countries as the comforter and restorer of the earth. i am the moon (says the deity in the bagvat geeta) whose nature it is to give the quality of taste and

ns and conduits being still to be seen,1 as also several fragments of sculpture representing waves, serpents, and various aquatic animals, which once adorned the basement.2 the bacchus perikionioj here worshipped, was, as we learn from the orphic hymn above cited, the sun in his character of extinguisher of the fires which once pervaded the earth. this he was supposed to have done by exhaling the waters of the ocean, and scattering them over the land, which was thus supposed to have acquired its proper temperature and fertility. for this reason the sacred fire, the essential image of the god, was surrounded by the element which was principally employed in giving effect to the beneficial exertions of his great attribute. these orphic temples were, without doubt, emblems of that fundamental

e bello parthico. 5 in crasso. of priapus 83 the author of the treatise attributed to lucian1 says, she was nature, the parent of things, or the creatress. she was therefore the same as isis, who was the prolific material upon which both the creative and destructive attributes operated.2 as water was her terrestrial essence, so was the moon her celestial image, whose attractive power, heaving the waters of the ocean, naturally led men to associate them. the moon was also supposed to return the dews which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun was drying.3 the egyptians called her the mother of the world, because she sowed and scattered into the air the prolific principles with which she had been impregnated by the sun.4 these

TYSON DONALD NEW MILLENNIUM MAGIC

speck of dirt-in every form whether beautiful or ugly. indeed, the entirety of the unmanifest is present in each mathematical point in the universe. god is every- where. an arab proverb states "to the pure all things are pure" it might equally be said that to the godly all things are god. if god is thought of as an endless mirror-like sea and the act of creation as the splashing of a hand on the waters of that sea, then the manifest universe may be conceived as the ripples that expand from the impact. the ripples have no separate substance in themselves, being formed of the waters of the sea, yet they are distinct from the flat surface. and when the ripples have reached the extent of their travel and returned to their starting point, the sea will be as it was before. the interface between

phs and primitive art all around the world, one of the most com- mon symbols is the undulating line, which is taken to represent the body of a ser- pent and serpentine motion generally. people who live close to the land have leisure to watch the simple manifestations of nature, and in the serpent, they rec- ognized a great mystery. how can there be motion in something that does not move? when the waters of a lake rise and fall and yet stay in their place, how is it that waves travel across the surface? what is the wave itself? energy, a scientist might answer. but this is only a word for a mystery and no answer at all. perhaps a better understanding can be gained by considering the pendulum of a clock. the pendulum swings to the right. when it reaches the top of its arc, it begins to desce

given to tarnishing quickly. when polished it is white, but when tarnished, black. the moon is not perfect but increases and decreases, at times light on the right side, at times light on the left. its full face is balanced by complete darkness. it gives no warmth and only so much light as it derives from the sun. in fact, the moon seems to require elements from outside itself since it pulls the waters of the oceans close and also draws the blood of young women. for these reasons it was given the sign of the crescent. the earth stands between the moon and sun, which seem to 0 revolve around it. it is both fixed, in that it does not move, and change- able, as witnessed by the storms and seasons. the earth can be warm like the sun and also cool like the moon. it was perceived as the meet- i

sephirah: index ring right hand, back as the lightning stroke passes through the sixth sephirah, tiphareth, the numbering reverses itself from left to right: that is to say, whereas on the upper half of the tree the even numbers are on the right side, on the lower half the even num- bers are on the left, having been polarized by their passage through tiphareth. hold your right palm over the still waters of a pool or before a mirror, even as the mystics of the kabbalah must have done in ancient times. you will see the back of your right hand and, reflected in the water, its mirror image. this reflection is also present in imperfect material guise in the palm of the left hand, which because of the bilateral symmetry of the human body is the mirror image, approximately, of the right. hedia ra

xv. devil-inertia in matter. the shadow, the vacuum, the mask, the bag of wind, the bluff, the bully, the lie. xvi. tower-pride. the tower of babel. all castles in the air that are over- thrown with time. the vanity of human wishes. denial of natural law. xvii. star-light in darkness. heart's ease in heart's sorrow. hope. the voice of angels. what makes the stumbling sufferer look up. xviii. moon-waters of despair. tears. light that vanishes in a dream. will-0- the-wisps. false prophets. indifference at the gates of success. xix. sun-blood of life. that which vitalizes all things. positive thoughts and feelings. good actions. truth. strength. purpose. xx. judgement-emergence of the butterfly from the chrysalis. the last will be first and the first will be last. things seen for what they ar

must be realized. in the universe this scenario is absurd because the universe itself is finite. how- ever, the unmanifest is an infinitude of possibility outside of finite time and space. magic taps the bottomless lake of potential that is within everyone, as everyone is within it, and calls into being that aspect of potential that concerns the magus. it may be likened to dipping a vase into the waters of the sea and giving discrete form to that portion of the water held in the vase, except that the unmanifest is never diminished when forms are drawn from it. the form created may be as noble as universal love or as material as winning a lottery prize. in the first the light is exalted. in the second it is degraded. the light is the will of the all and is symbolic of the central purpose th

tural element, it quickly drops beneath the surface again. generally an uneasy truce exists between the beings in the personal subcon- scious and the will and desires of the individual human being, both during the waking, conscious state, and during the form of astral travel known as dreaming. madness, suicide, or destructive behavior results if this balance is disrupted. ritu- al magic stirs the waters of the subconscious, causing the beings and forces that dwell there to break the surface with uncommon violence and frequency. it is equivalent to the swimmer kicking his or her legs in the water of the lagoon. if the astral creatures become annoyed enough, they may choose to interact in a mali- cious way with the swimmer. there is an even greater danger. through ritual the magus summons cr

regarding the demon- ic gods that are very dangerous. most of the figures in the major world mythologies have an enemy they could not overcome, or a weapon that defeated the:m, or an incident in their pasts that they are ashamed to remember or have repeated. the most famous weakness is the heel of the demigod achilles. the mother sf achilles, a nereid named thetis, dipped her infant son into the waters of the :infernal river styx, but neglected to coat his foot with this magical liquid. thereafier achilles was invincible in battle. no weapon could wound him, until the trojan paris shot him in the heel with an arrow and killed him. every god and demon has his or her achilles' heel, which the magus can discover and use as an instrument of control. to assume a god-form, the magus prepares hi

ation that overcomes obstacles. the impetus to solve a problem. cast, it can be used to exalt the intellect or to dominate the mind of another. it is the spirit of the trickster, blind nature (polyphemus) defeated by human guile (odysseus. 21. laguz (lagu: f (f) sound: 1 [l] english: l literally "water"-the rune is in the shape of a bent reed. can mean water as a source of generation, or the dark waters of the underworld and the ocean of dreams. akin to the symbol of the cup or grail. thus spiritual love, friendship, kindness, sharing, yield- ing. life-giving power. but also secrets, mysteries, and the uncertainty of life. magically, a force that cleanses, revives, and refreshes. adaptability. accep- tance. love can be drawn from or sent through this sign. cast, it gives spiritual love and

TYSON DONALD SOUL FLIGHT

body up from the bed. each time i failed-naturally enough, since i was doing all this while on the astral level. at last i saw that this method was not going to work, so i lay down into my body and allowed myself to drift downward through the darkness with my eyes shut. then i willed myself to awake-not to sit up, as i had been trying to do, but to wake up. it was like swimming upward through the waters of a deep, dark well. the distance seemed quite far. when i reached the surface, i awoke in my physical body. had i been more relaxed about it, and used less force of will to awaken myself, the effort would not have been as great. i would have naturally risen to consciousness over a longer span of time. by forcing myself upward toward consciousness at an artificial rate, i created resistanc

TYSON DONALD THE POWER OF THE WORD

; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was the same as for "breath" what is meant by the words "and the spirit of god moved upon the face of the waters" is that the breath of god caused visible ripples upon the dark mirror surface of the waters of chaos-form fi-om formlessness. the breath of spirit that shaped chaos into the archetypal pattern of the world was not exhaled silently, but was articulated by divine will. that is why the next verse reads "and god said, let there be light: and there was light (gen. 1:3. first comes the verbal expression of the archetypal pattern through the mystical power of the name; then follows the a

VOX SABBATUM

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, awakener in the grav

WAITE ASPECTS OF MASONIC SYMBOLISM

with their faces toward jerusalem, looking for that time; but for jewry at large the question has passed from the field of view, much as the quest is continued by us in virtue of a ceremonial formula but cannot be said to mean anything for those who undertake and pursue it. it was lost owing to the unworthiness of israel, and the destruction of the first temple was one consequence thereof. by the waters of babylon, in their exile, the jews are said to have remembered zion, but the word did not come back into their hearts; and when divine providence inspired cyrus to bring about the building of the second temple and the return of israel into their own land, they went back empty of all, recollection in this respect. the divine name i am putting things in a summary fashion that are scattered

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

o come into being; i have made the bull of his mother, and i have made the joys of love to exist. i am the maker of heaven, and i have made to be hidden the two gods of the horizon, and i have placed the souls of the gods within them. i am the being who openeth his eyes and the light cometh; i am the being who shutteth his eyes and there is darkness. i am the being who giveth the command, and the waters of hapi (the nile) burst forth, i am the being whose name the gods know not. i am the maker of the hours and the creator of the days. i am the opener (i.e, inaugurator) of the festivals, and the maker of the floods of water. i am the creator of the fire of life whereby the works of the houses are caused to come into being. i am khepera in the morning, and ra (at the time of his culmination

h, and they will sail down stream upon [and] heru-behutet said "whatsoever thou commandest shall take place, o ra, lord of the gods. grant thou, however, that this thy boat may pursue them into every place whithersoever they shall go, and i will do to them whatsoever pleaseth ra" and everything was done according to what he had said. then this boat of ra was brought by the winged sundisk upon the waters of the lake of meh,[fn#87 [and] heru-behutet took in his hands his weapons, his darts, and his harpoon, and all the chains [which he required] for the fight [fn#87] it is probable that the lake of meh, i.e, the lake of the north, was situated in the north-east of the delta, not far from lake manzalah. and heru-behutet looked and saw one [only] of these sebau[fn#88] fiends there on the spot

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

will wonder at night among the sepulchures, and will experience the horror of the visions, he will deliver himself to magic and to goethia (this means the disciple will be attacked by millions of black magicians in the astral plane; those tenebreious magicians will attempt to move the disciple away from the luminous path. arcanum 14 the two urns divine magnetism and human magnetism. the superior waters of heaven. during this time the disciple learns to be pure and chaste, because he understands the value of his seminal fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour of apollonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conq

WESTERN MANDALAS OF TRANSFORMATION SR AL

ator, which is the magnet that attracts particular visions from the astral light that correspond to the impetus of the will. the great magical agent in qabalah is attributed to saturn/capricorn and corresponds in tarot to the devil key (see figure 11-b. here we see a hint of the relationship between saturn and yesod. binah/saturn is the great sea, the universal unconscious, and yesod controls the waters of the subconscious. the moon.the little mother.mimics binah/saturn, and we can see this represented in one of the alternative kameas of yesod (see figure 11-c. this magical square contains nine small saturn seals. i was truly astonished when i discovered it, since there are many other alternative nine-order kameas that produce no symmetry, and many that are fairly repetitive, like agrippas

we first have to choose the word we want to spell symbolically. we can choose the angelic name (michael, as in the example above, but this time we will use the word qshth, composed of qoph, shin, and tau. the three tarot keys that correspond to these letters are the moon (see figure 13-j, the judgement key (see figure 13-k, and the world (see figure 13-l. they symbolize the combined power of the waters of the subconscious (moon) with the fires of purification (judgement, which are grounded on the tau cross of the world. figure 13-m figure 13-n for this we can use the tattwa symbols of fire, water, and earth. the design with tattwa symbols alone may look like figure 13-m. there are no hard and fast rules, although you may want to follow the order of the spelling which goes from inside out

WHO ARE THE DRACONIANS

that end in three fingers tipped with four-inch claws. only the second bigfoot to have only three fingers on each hand, and the first (discovered by berlitz- branton) to also have three toes on each foot. lizard man is the most unusual bigfoot ever reported "seventeen-year-old chris davis first encountered lizard man around 2:00 a.s. on june 29. on his way home, the teen stopped near the brackish waters of scape ore swamp outside bishopville to change a flat tire. while replacing the jack in the car's trunk, he glimpsed something running across the field toward him. jumping into his 1976 toyota celica, he was quickly engaged in a tug-of-war with the reptilian creature as he tried to pull the door closed. then lizard man jumped onto the car's roof, where he left scratches in the paint as ev

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

disclosure of the kabbalistic secret is portrayed as the task of students expounding before their master, r. berechiah: they began and said: originarily one [bere shit ehad. spirit before me is faint, i am the one to create souls (isa 57:16. the channel of god is full of water (ps 65:10. what is the channel of god [peleg elohim? thus our master taught us that the holy one, blessed be he, took the waters of creation and divided them. he placed half of them in heaven and half of them in the ocean, as it is written, god divided the fullness of water. by means of them a man studies torah, as it is said, through the merit of acts of kindness [gemilut hasadim] a man studies torah, as it says, all who are thirsty come for water, even if you have no money (isa 55:10, go to him and he will act with

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

(circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual of the pentagram (see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil three times, making the 0.0 signs each time you pass east, as shown in app

it was fierce; and their wrath, for it was cruel: i will divide them in jacob, and scatter them in israel' this alludes to their smiting shalem, the city of hamor and shechem, and slaying the latter because they had carried off dinah, the daughter of leah. moses says of them 'let thy thummim and thy urim be with thy holy one, whom thou didst prove at massah, and with whom thou didst strive at the waters of meribah; who said unto his father and to his mother, i have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. they shall teach jacob thy judgements and israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. bless, lord, his substance, and accept the works of hi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

purificafion of which the piscina of our earlier ceremonies is the foreshadowing. noble lord of eventide, place the bowl of water in the hands of the postulant that he may behold his face as in a glass darkly" 3rd ad. does so, insinding postulant to bend his face and look steadily at the refledion. ch.ad "behold then, my prater, thyself submerged, even as of old the postulant was held beneath the waters of baptism until he entered the gates of death, emerging then, and then only, purified from the stains of earth. thus must thou also purify thyself, body and soul, in darkness and in silence before thou canst pass along the path of purgatorial fire (of which the southern pillar is the emblem, to that resurrection which we in patience hope for. no man liveth to himself and no man dieth to hi

"holy art thou, lord of the air, who hast created the firmament" the firmament being symbolically situated above kether. dadouchos, as the guardian of fire, invokes the lord of the fire "wherein thou hast shown forth the throne of thy glory: a clear reference is made here to the sun on its throne in tiphareth. hiereus praises the lord of water "wherein thy spirit moved at the beginning" being the waters of creation of yesod. the stolistes in the place of the greatest symbolic darkness, fittingly addresses the lord of the earth "which thou hast made thy footstool" in this way, bringing the light right down to malkuth, thus completing the middle pillar. it is of importance here that throughout this part of the ceremony, hegemon should hold the lamp. for as she in common with all present turn

in his place. the stolistes comes up, following the course of the sun, and hands him his vessel for consecration, according to the prescribed form of the neophyte grade unless so consecrated already. thereafter the celebrant turns to the east, having the stolistes on the left side of him. he takes the aspergillus and sprinkles water in the east. celebrant pure waters and holy waters; wells of the waters of life: in the name of the living waters. he passes to the south, carrying the aspergillus and followed by the stolistes with his vessel. he sprinkles thrice in the south. celebrant influx descending from binah; waters of understanding: in the name of the great waters. he performs the same ceremony at the west. celebrant cool water and still water; fountain which never ceases: in the name

of life: in the name of the living waters. he passes to the south, carrying the aspergillus and followed by the stolistes with his vessel. he sprinkles thrice in the south. celebrant influx descending from binah; waters of understanding: in the name of the great waters. he performs the same ceremony at the west. celebrant cool water and still water; fountain which never ceases: in the name of the waters of contemplation. he performs the same ceremony at the north. celebrant waters of creation; waters flowing back to their source: in the name of the waters of sanctification. he reaches the east for the second time, lifts up the vessel of water, which he takes from the stolistes, turns westward and says- celebrant behold i have purified with water. he gives back vessel and aspergillus. he re

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