Michael Wynn's Occult Reference Library
WHITE

Return to Occult Library Index

0 0

and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambulations. i watch over the preparation of the candidate and assist in his reception, and i lead the candidate onto the path that conducts from darkness to light. the white color of my robe is the color of purity, my ensign of office is a mitre-headed sceptre to symbolize wisdom which guides and regulates life, and my office symbolizes those higher aspirations of the soul which should guide its action" hierophant "honored hiereus, your station and duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, whic

gs created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and an abyss of death, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is the white triangle to be in the image of immortal light, that triune light which moved in darkness and formed the world out of darkness. there are always in all things two contending forces and always one uniting them. these three have their image in the threefold flame of our being, and the threefold wave of the sensual world" hierophant (faces east, forms himself in a cross "glory be to thee, father

. there are always in all things two contending forces and always one uniting them. these three have their image in the threefold flame of our being, and the threefold wave of the sensual world" hierophant (faces east, forms himself in a cross "glory be to thee, father of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the red cross above the white triangle represents the unfolding of light. at its east, south, west, and north angles are a rose, 36 fire, cup of wine, and bread and salt. these allude to the elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'ligh

andidate can receive exposure to his or her higher self and the knowledge therein. in the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some of the implements. the floor itself is black and white checkered tile. the black and white tile could be symbolic of yin and yang or masculine and feminine energies. in early masonic initiations, the black and white tile referred to the battle between the archangel michael and lucifer. the altar in the temple is double cubical. it is double cubical because, as the emerald tablet states "the things that are below are a reflection of the things th

energies. in early masonic initiations, the black and white tile referred to the battle between the archangel michael and lucifer. the altar in the temple is double cubical. it is double cubical because, as the emerald tablet states "the things that are below are a reflection of the things that are above" traditionally, this altar is longer than it is wide. in the temple of isis mighty 43 mother, white molding has been placed around the center of the altar as well as the top and the bottom, to give the illusion that it is actually two solid cubes, one sitting on top of the other. the altar is black. imperator cancellarius hierophant past hiero. praemonstratrix sentinel hegemon hiereus kerux b/e b/w. rose lamp bread& sal t wine east west dadouchos stolistes north south in the neophyte initi

0 0 INITIATION CEREMONY

ple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nem

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

your duty? heg: i preside over the symbolic gateway of occult science. i am to reconcile her between light and darkness. i immediately follow the kerux in the mystic circumambulations. i superintendent the preparation of the candidate; lead him through the path of darkness into light, and assist in his reception, and i aid the other officers in the execution of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hier

s created to happiness. it is described in the sepher yetzirah, or the book of formation, as an abyss of height and as an abyss of depth, an abyss of the east and an abyss of the west, an abyss of the north and an abyss of the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created brings arise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee

darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be lig

1 10 INITIATION CEREMONY

(knocks) in. hiereus (knocks) extension. all make the signs towards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: bla

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

the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to pla

grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest o

of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great wa

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ing heathenism is studiously thrown into the shade by the narrators, there breaks out at times a touching lament over the loss of the ancient gods, or an excusable protest against innovations imposed from without (see suppl. the missionaries did not disdain to work upon the senses of the heathen by anything that could impart a higher dignity to the christian cultus as compared with the pagan: l^y white rol)es for subjects of baptism, by curtains, peals of bells (see suppl, the lighting of tapers and the burning of incense- it was also a wise or politic measure to preserve many heathen sites and temples by simply turning them, when suitable, into christian ones, and assigning to them anotlier and equally sacred meaning. tlie heathen gods even, though represented as feeble in comparison with

tailnschcn soldo; ms. 2 62. sin swert dat geinc (ging, went) an siner hant, dat got selve vrdchdc mere (woidd ask to know, we der ritter were? dey engele muosten lachen, dat hey is sus kunde machen; haupts zeitschr, 3, 24. this hilarity of the attendant guardian-angels (ch. xxviii) or valklirs must be thought of in connexion with the laughing of ghosts (ch. xxxi. in ilartmann's erec, when enite's white hands groomed (begiengen) a horse, it says 355: und wiere, daz got liicn erde rite, icli wain, in genuocte da mite, ob er soljien marstcdlcr hccte. this view of a sympathizing, blithe and gracious god, is particularly expressed in the subst. irnldi, o.n. hylu: osins hylli; sam. 47. ullar hylli ok allra gosa; sa^m. 45. on the other hand, of the primitive sensuous representation of an angry av

li, stalder 2, 525, which may be a survival of the common sacrifice and distribution of flesh. it is remarkable that in sei-via too, at the solemn burning of the badnyak, which is exactly like the yule-log (ch. xx, fires, a ivhole swine is roasted, and often a sucking fig along with it; vuk's montenegro, pji. 103-4. sacrifice. 06 sacrifice, the greeks offered cocks to asklepios, and in touraine a white cock used to be sacrificed to st. christopher for the cure of a bad finger (henri estienne cap. 38, 6. of game, doubtless only those fit to eat were fit to sacrifice, stags, roes, wild boars, but never bears, wolves or foxes, who themselves possess a ghostly being, and receive a kind of worship. yet one might suppose that for expiation uneatable beasts, equally with men, might be offered, ju

, only when they were his property) f or like the edda relating how oaths were exacted of all animals and plants, and all beings were required to weep. the creatures belonging to a man, his domestic animals, have to suffer with him in case of cremation, sacrifice or punishment. next to the kind, stress was undoubtedly laid on the colour of the animal, tvjiite being considered the most favourable. white horses are often spoken of (tac. germ. 10. weisth. 3, 301. 311. 831, even so far back as the persians (herod. 1, 189. the friscing of sacrifice was probably of a spotless white; and in later lawrecords snoiv-whitc pigs are pronounced inviolable* the votiaks sacrificed a red stallion, the tcheremisses a tohite. when under the old german law dun or pied cattle were often required in payment of

es that mean hlack beasts? we may suppose that cattle were 1 or will any one trace this incident in the reynard to the words of the vnlgate in matt. 22, 4: tauri mei et altilia occisa sunt, venite ad nuptias; which merely describe the preparations for the wedding-feast? any liint about males is just what the passage lacks^ the greeks ofiered male animals to god, female to goddesses, ii. 3, 103: a white male lamb to helios (sun, a hlack eive lamb to ge (earth. tiie lithuanians sacrificed to their earthgod zemiennik utriusque sexus domestica animalia; haupt's zeitschr. 1, 141^ reyscher and wilda zeitschr. fiir deutsches recht 5, 17, 18* ra. 261. 594. weisth. 3, 41. 46. 69. conf. virg. aen. 8, 82: candida cum foetu concolor albo sus; and the umbrian: trif apruf rufru ute fciu (tres apros rubr

3 8 INITIATION CEREMONY

child, and asks her to dance as do the samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pi

r obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebre

greeks and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and

res therefrom. a mss. lecture on geomancy is circulated among the members of practicus grade. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 30th path. you will now quit the temple for a short time and on your return the ceremony of your reception into the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badg

alled the absolute or perfect path because it is the means of the primordial which hath no root to which it may be established, except in the penetralia of that gedulah (magnificence) which emanates from the subsisting properties thereof. the distinguishing badge of this grade which you will now be entitled to wear is the sash of a theoricus with the addition of a purple or violet cross above the white cross and the numbers 3 and 8 within a circle and a square, respectively, left and right of its summit, and below the numbers 32, the numbers 30 and 31 in purple or violet, between narrow parallel purple lines. this grade is especially referred to the element of water and therefore, the great watch tower or terrestrial tablet of the west forms one of its principal emblems (hierophant goes to

4 7 INITIATION CEREMONY

r peace between us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west tem

wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh

the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew lett

h. and at the south west are the lion and the horse, the younger lilith, the wife of asmodai. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 27th path. you will now quit the temple for a short time, and on your return the ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross require

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ght: 2001 first scanned: 2002 posted to: alt.binaries.e-book note: 1. the html, text and pdb versions are bundled together in one zip file. 2. the pdf and prc files are sent as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tr

power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new be

earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especial

r powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick, has been named morphic resonance, and has been investigated for several years by the cambridge biologist dr rupert sheldrake, author of a number of excellent books based on his extensive research into psychic phenomena. dr sheldrake suggests that as animals of a given species learn a new pattern of behaviour, other similar animals will subsequently tend to learn the same thing more r

reater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on the art of illusion. white magick is much more than that. it is intensely exciting because it means that we can extend the boundaries of possibility, recalling the psychic powers of childhood when we could span dimensions as easily as jumping across a puddle. we can increase our personal magnetism to attract love and luck and regenerate the innate healing abilities both of the human body and the planet. what magick do

ABRAMELIN1

magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkne

allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive. the next point worthy of notice is what abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish

kneel before a small table, on which a vessel of water and some lighted candles were placed. he then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to god for a successful issue of the experiment. the child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. again the documents say, that he worked through the usual ceremonies, and that all was wonderfully corroborated through the appearance of the angel. cagliostro is also said at milan to have availed himself of the services of an orphan maiden of marriageable age as clairvoyant. it will be remarked that this modus operandi differs strongly from that em

erefore that the invocant religiously dispose himself for the space of many days to such a mystery, and to conserve himself during the time chaste, abstinent, and to abstract himself as much as he can from all manner of foreign and secular business; likewise he should observe fasting, as much as shall seem convenient to him, and let him daily, between sun rising and setting, being clothed in pure white linen, seven times call upon god, and make a deprecation unto the angels to be called and invocated, according to the rule which we have before taught. now the number of days of fasting and preparation is commonly one month, i.e, the time of a whole lunation. now, in the cabala, we generally prepare ourselves forty days before. now concerning the place, it must be chosen clean, pure, close

must be chosen clean, pure, close, quiet, free from all manner of noise, and not subject to any stranger's sight. this place must first of all be exorcised and consecrated; and let there be a table or 6 publishcd originally by lackington& allen, london, 1801; but reprinted and re-issued by bernard quaritch, piccadilly, some years since. introduction xxii altar placed therein, covered with a clean white linen cloth, and set towards the east: and on each side thereof place two consecrated wax-lights burning, the flame thereof ought not to go out all these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precio

ABRAMELIN2

as a most excellent master in natural things taught unto me a very different form of classification (which also well examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the sun as in those of the moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs. now it is requisite that

in the which and from whence one may be able to see the oratory. i myself also had two large windows made in my oratory, and at the time of the convocation of the spirits, i used to open them and remove both the shutters and the door, so that i could easily see on every side and constrain them42 to obey me. the oratory should always be clear and clean swept, and the flooring should be of wood, of white pine; in fine, this place should be so well and carefully prepared, that one may judge it to be a place destined unto prayer. the terrace and the contiguous lodge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least. the altar should be erected in the midst of the oratory; and if any one maketh his oratory in desert places, he should bui

ing unto the means at our disposal. the altar, which should be made of wood, ought to be hollow within after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two robes, the crown or mitre, the wand, the holy oils, the girdle or belt, the perfume; and any other things which may be necessary. 45the second habiliments will be a shirt or tunic of linen, large and white, with well and properly made sleeves. the other robe will be of crimson or scarlet silk with gold, and it should not be longer than just unto the knees, with sleeves of similar stuff. as for these vestments, there is no particular rule for them; nor any especial instructions to be followed; but the more resplendent, clean, and brilliant they are the better will it be. you shall also make a g

ouch the doors and the windows of the oratory. then with your finger dipped in the oil you shall write upon the four sides of the altar these words, so that they may be perfectly clearly written on each side: in whatever place it may be wherein commemoration of my name shall be made, i will come unto you and i will bless you. this being done the consecration is finished, and then ye shall put the white tunic and all the other things into the cupboard of the altar. then kneel down and make your ordinary prayer, as is laid down in the third chapter;58 and be well ware to take no consecrated thing out of the oratory; and during the whole of the ensuing period ye shall enter the oratory and celebrate the office with naked feet. the sacred magic 64 the thirteenth chapter. concerning the convoca

so that the odour and the splendour will in nowise quit the oratory. the third day being now arrived, you shall act thus. the evening (before) you shall wash your whole body thoroughly; and in the morning, being dressed in your ordinary garments, you shall enter into the oratory, but with naked feet. having placed the fire and the perfumes in the censer, and lighted the lamp, you shall put on the white vestment, and place yourself on your knees before the altar, to render thanks to god for all his benefits, and firstly for having granted unto you a treasure so great and so precious. you shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their care for the whole period of your life; also that he62 will never abandon you, that he

ABRAMELIN3

e of d g squares. ariton is one of the i sub-princes of the evil spirits. no. c a is a square of d g squares. orimel is evidently here used as the name of a spirit. oirin is a chaldaic word meaning angelic watchers over the kingdoms of the earth. orion may also come from this word. the sacred magick 169 the seventeenth chapter. o fly in the air and travel any whither( b) in a black cloud( c) in a white cloud( d) in the form of an eagle( f)*in the form of a crow (or raven( e) in the form of a vulture( g) in the form of a crane. c notes to chapter xvii (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) oriens, paimon, ariton, and amaimon execute the operations hereof by means of their common ministers (1) t a s m a a g e i m s e v e

ADDTLS

wo lower ones. the latin word homo is the translation of adam in the sense of man. the squares of numbers are not of the ordinary magical class. 12 13 4 6 148 13 9 148 12 6 4 148 8 148 33 16 23 148 9 15 148 27 4 21 31 20 1 24 3 1 20 13 24 37 15 20 1 26 40 63 48 u r i e l r i l u e i l i l i e u l i r l e i r u a d a m d a r a a r a d m a d a h o y. great cross of 36 squares, lettered in black on white, stretching through the entire tablet. 2. sephirotic calvary crosses, lettered also in black on white, in the four corners on the tablets. 3. kerubic squares, which are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath

angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b (refer to 4 7 grade material) 4 thou shall paint the lettering of the holy tablet of union on white ground. the individual rows are to be painted in the following color: exarp, attributed to a, is painted in yellow letters. 1st line. hcoma, attributed to c, is painted in blue letters. 2nd line. nanta, attributed to b, is painted in black letters. 3rd line. bitom, attributed to d, is painted in red letters. 4th line. the great cross each tablet containeth a cross of 36 squares whose shaft

e great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four watchtower tablets. thou shall approach the seniors with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spiritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the s

the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts as the spiritual agent that binds the four sub-elements together. the order of the lesser angles as they relate to the four elements is the same on

ur sub-elements together. the order of the lesser angles as they relate to the four elements is the same on each tablet.*important note: the great cross has been darkened in the diagram to better illustrate the four lesser angles. 8 in the center of each lesser angle is a cross of ten squares. this is the sephirotic cross. thou shall note that the lettering of the lesser angles is also black on a white background. it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the vertical line provideth on the sephirotic cross a name of six letters, reading from top to bo

ADEPTUS MINOR INITIATION

ands up to touch each other along with cruces) chief "let the divine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give

mblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the elements unmixed, but each bound together with each, so that in the a we find not only that which is subtle and tenuous, but also the qualities of heat, moisture, and dryness, bound together in that all wandering element; and further also that in d, c and b we find the same mixture of nature. therefore, the four ele

of sword and serpent. due east, the mountain. altar as before with crook and scourge added later. chief stands at east with arms extended. pastos outside in portal, head to the east. lid laid side by side with space between. second adept seated at head, third at foot of pastos, aspirant is admitted, still carrying crook and scourge. second adept and third adept discard cloaks and place about them white garments) second "and lo, two angels in white apparel sitting, the one at the head and the other at the foot, where the body of the master had lain, who said 'why seek ye the living among the dead' chief "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (poi

of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being turned, i saw seven golden light bearers, and in the midst of the light bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming d; his feet like unto fine brass, as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in his strength. 23 diagram 9 24 (pastos lid- top (pastos lid- bottom) chief "i am the first and the last. i am he that liveth an

the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let that light arise" aspirant "before i was blind, but now i see" chief "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the spirit divine descend (chief raises his hands invoking the divine white brilliance. then pause) chief (to aspirant "arise now as an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiris slain (all rise. second and third adepts raise aspirant, and extend his arms in a cross. he then recrosses his arms on his breasts and turns him to face west. chief

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ms absurd. you will all naturally be very annoyed with me for indulging in these fatuous pastimes, especially as i started out with a pledge that i would deal with these subjcts from the hard-headed scientific point of view. forgive me if i have toyed with these shining gossamers of the thought-web! i have only been trying to break it to you gently. i proceed to brush away with a sweep of my lily-white hand all this tenuous, filmy stuff 'such stuff as dreams are made of' we will get down to modern science. 24. for general reading there is no better introduction than 'the bases of modern science, by my old and valued friend the late j. w. n. sullivan. i do not want to detain you too long with quotations from this admirable book. i would much rather you got it and read it yourself; you could

se turns out on enquiry to be unintelligible only serves to fortify our ingrained conviction that experience itself is reality. 32. we may then ask ourselves whether it is not possible to obtain experience of a higher order, to discover and develop the faculty of mind which can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of the first volume of 'the equinox, an idea is only true in so far as it contains its contradictory in itself. 33. it is such states of mind as this whic

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

erience increases in quantity it also improves in quality. and the path is sure. and the end is sure. for the end is the path. love is the law, love under wiioabsinthe: the green goddess by aleister crowley copyright o.t.o. i. keep always this dim corner for me, that i may sit while the green hour glides, a proud pavine of time. for i am no longer in the city accursed, where time is horsed on the white gelding death, his spurs rusted with blood. there is a corner of the united states which he has overlooked. it lies in new orleans, between canal street and esplanade avenue; the mississippi for its base. thence it reaches northward to a most curious desert land, where is a cemetery lovely beyond dreams. its walls low and whitewashed, within which straggles a wilderness of strange and fantas

whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little old man who looks as if he had stepped straight out of the pages of balzac. handsome and diminutive, with a fierce mustache almost as big as the rest of him, like a regular little spanish fighting cock--frank, the waiter, in his long white apron, struts to them with the glasses of ice-cold pleasure, green as the glaciers themselves. he will stand up bravely with the musicians bye and bye, and sing us a jolly song of old catalonia. the door swings open again. a tall dark girl, exquisitely slim and snaky, with masses of black hair knotted about her head, comes in. on her arm is a plump woman with hungry eyes, and a mass of titia

merry boys and girls comes in. the old pianist begins to play a dance, and in a moment the whole cafe is caught up in the music of harmonious motion. yet still the invisible line is drawn about each soul; the dance does not conflict with the absorption of the two strange women, or with my own mood of detachment. then there is a "little laughing lewd gamine" dressed all in black save for a square white collar. her smile is broad and free as the sun and her gaze as clean and wholesome and inspiring. there is the big jolly blonde irish girl in the black velvet beret and coat, and the white boots, chatting with two boys in khaki from the border. there is the creole girl in pure white cap-a-pie, with her small piquant face and its round button of a nose, and its curious deep rose flush, and it

ALEISTER CROWLEY ACROSS THE GULF

s tunes. but in my mischief i would constantly excite him to thoughts of war and of love; and his music would grow violent and loud, so that the old eunuch, rushing in, would belabour him with his staff. how well i recall that room! large was it and lofty; and there were sculptured pillars of malachite and lapis-lazuli and of porphyry and yellow marble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to st

men sent their priests to rebuke nile for rising- until it was known that his rising was the cause of the fertility of their fields. now of the vows which i took upon me and of my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been

also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into h

thing that seems apart from oneself, so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise

displayed the sacraments of osiris before them all; and in a certain mystical manner did we all symbolically partake of them. but for me! in the scent of the dying rose i beheld rather the perfection of the love of my lady the veiled one, whom i had won, and slain in the winning! now, however, the old magus clad me (for i was yet naked) in the dress of a priest of osiris. he gave me the robes of white linen, and the leopard s skin, and the wand and ankh. also he gave me the crook and scourge, and girt me with the royal girdle. on my head he set the holy uraeus serpent for a crown; and then, turning to the people, cried aloud "behold the priest of asar in thebai "he shall proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our s

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ated, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummu-tiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and man was created from the blood of the slain comman

uman body, and hence, the human consciousness, to give it existence. science is coming around to accept the fact that the will does exist, just at the point where psychology has determined it does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltle

magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much the same fashion that the chief of police of amity slays the great white shark in benchley's novel jaws, blowing an evil wind (the oxygen tank) into her mouth and sending in an arrow (bullet) in after it to explode her. surely, the two or three most box-office successful films of the past few years, jaws, the exoricst and, perhaps, the godfather, are an indication that the essence of sumerian mythology is making itself felt in a very real way in this, the latter

to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess chose

flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the fol

ALEISTER CROWLEY BOOK OF LIES

through the blue; it wingeth over the fields of rice; at its coming they push forth the green. in all the universe this swan alone is motionless; it seems to move, as the sun seems to move; such is the weakness of our sight. o fool! criest thou? amen. motion is relative: there is nothing that is book of lies get any book for free on: www.abika.com 42 still. against this swan i shot an arrow; the white breast poured forth blood. men smote me; then, perceiving that i was but a pure fool, they let me pass. thus and not otherwise i came to the temple of the graal [44] commentary( iota-zeta) this swan is aum. the chapter is inspired by frater p.'s memory of the wild swans he shot in the tali-fu. in paragraphs 3 and 4 it is, however, recognised that even aum is impermanent. there is no meaning

cause/ let these two asses be set to grind corn. may, might, must, should, probably, may be, we may safely assume, ought, it is hardly questionable, almost certainly-poor hacks! let them be turned out to grass! proof is only possible in mathematics, and mathematics is only a matter of arbitrary conventions. and yet doubt is a good servant but a bad master; a perfect mistress, but a nagging wife "white is white" is the lash of the overseer "white is black" is the watchword of the slave. the master takes no heed. the chinese cannot help thinking that the octave has 5 notes. the more necessary anything appears to my mind, the more certain it is that i only assert a limitation. i slept with faith, and found a corpse in my arms on awaking; i drank and danced all night with doubt, and found her

tion. their real mission was to rouse him to confidence and action. book of lies get any book for free on: www.abika.com 136 [139] 65 kappa-epsilon-phi-alpha-lambda-eta xi-epsilon sic transeat "at last i lifted up mine eyes, and beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, lib

find a similar doctrine and practice; and the whole of mantra-yoga has been built on this foundation. thoth, the god of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear. in lines 507 we see the results of shivadarshana. do not imagine that any single ides, however high, however holy (or even however insignificant, can escape the destruction. the logician my say "but white exists, and if white is destroyed, it leaves black; yet black exists. so that in that case at least one known phenomenon of this universe is identical with one of that" vain word! the logician and his logic are alike involved in the universal ruin. lines 8-11 indicate that this fact is the essential one about shivadarshana. the title is explained by the intentionally blasphemous puns and col

ALEISTER CROWLEY LIBER 777

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

swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions

d eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 20 a virgin clad in linen, with an apple or pomegranate tall, fair, large man, with him a woman holding a large black oil jar 22

rgin clad in linen, with an apple or pomegranate tall, fair, large man, with him a woman holding a large black oil jar 22 a dark man, in his right hand a spear and laurel branch and in his left a book a man, dark, yet delicious of countenance 24 a man with a lance in his right hand, in his left a human head a man riding a camel, with a scorpion in his hand 25 a man with 3 bodies 1 black, 1 red, 1 white a man leading cows, and before him an ape and bear 26 a man holding in his right hand a javelin and in his left a lapwing. a man with an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the

like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with a drawn sword and shield olibanum lyn balsami muces muscator 20 an old man leaning on a sta

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

lpha-delta-omicron-sigma phi-alpha-nu-eta-theta, omega theta-epsilon-omega-nu chi-omicron-rho-omicron-pi-omicron-iota alpha-nualpha- xi soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonn

character, need not be dealt with in this place, especially as a perfect instruction exists in liber 175("see" appendix. the "second method"is the straight forward ceremonial invocation. it is the method which was usually employed in the middle ages. its advantage is its directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many other rituals, white and black. we shall presently devote some space to a clear exposition of this art. in the case of bacchus, however, we may roughly outline the procedure. we find that the symbolism of tiphareth expresses the nature of bacchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus

press, or ignore the other; yet each is so craven as to endure its enemy's presence. such men are therefore without pure principles; they excuse themselves for every dirty trick that turns to their apparent advantage. the first step of the aspirant toward the gate of initiation tells him that purity- unity of purpose- is essential above all else "do what thou wilt" strikes on him, a ray of fierce white flame consuming all that is not utterly god. very soon he is aware that he cannot consciously contradict himself. he develops a subtle sense which warns him that two trains of thought which he had never conceived as connected are incompatible. yet deeper drives "do what thou wilt; subconscious oppositions are evoked to visible appearance. the secret sanctuaries of the soul are cleansed "do w

ll not save your life. below these in one sense, yet far above them in another, are the brothers of the left hand path<matter. equinox i, v, supplement. these are they who "shut themselves up, who refuse their blood to the cup, who have trampled love in the race for self-aggrandisment. as far as the grade of exempt adept, they are on the same path as the white brotherhood; for until that grade is attained, the goal is not disclosed. then only are the goats, the lonely leaping mountain-masters, separated from the gregarious huddling valley-bound sheep. then those who have well learned the lessons of the path are ready to be torn asunder, to give up their own life to the babe of the abyss which is- and is not- they. the others, proud in their purple

vel armorum" an instruction for the preparation of the elemental instruments. equinox iv, p. 15 "liber ccccxviii. liber xxx aerum vel saeculi" being of the angels of the thirty aethyrs, the vision and the voice. besides being the classical account of the thirty aethyrs and a model of all visions, the cries of the angels should be regarded as accurate, and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the temple should in particular be taken as authentic. equinox v, special supplement "liber cdlxxiv. os abysmi vel da'ath" an instruction in a purely intellectual method of entering the abyss. equinox vii, p. 77 "liber d. sepher sephiroth" a dictionary of hebrew words arranged according to t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

cover the subjects from every possible angle. the style has been colloquiel and fluent; technical terms have either been carefully avoided or most carefully explained; and the letter has not been 4 admitted to the series until the querent has expressed satisfaction. some seventy letters, up to the present have been written, but still there seem to be certain gaps in the demonstration, like those white patches on the map of the world, which looked so tempting fifty years ago "this memorandum is to ask for your collaboration and support. a list, indicating briefly the subject of each letter already written, is appended. should you think that any of those will help you in your own problems, a typed copy will be sent to you at once. should you want to know anything outside the scope, send in

rmal circumstances to be apprehended by the senses" i suppose so. in a word: do fix a convenient season for going on the astral plane under my eye: half an hour (with a bit of luck) on not more than four evenings would put you in a very different frame of mind. you will soon "feel your feet" and then "get your sea-legs" and then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for th

apology necessary for essaying this brief outline of its historical aspects. there have always been, at least in nucleus, three main schools of philosophical practice (we use the word "philosophical" in the old good broad sense, as in the phrase "philosophical transactions of the royal society for the advancement of knowledge) it is customary to describe these three schools as yellow, black, and white. the first thing necessary is to warn the reader that they must magic without tears get any book for free on: www.abika.com 81 by no means be confounded with racial distinctions of colour; and they correspond still less with conventional symbols such as yellow caps, yellow robes, black magick, white witchcraft, and the like. the danger 28* a few amendments- very few- have been necessitated b

trigonometry. each assumes as fundamental a certain law of nature, and the subject is complicated by the fact that each school, in a certain sense, admits the formulae of the other two. it merely regards them as in some way incomplete, secondary, or illusory. now, as will be seen later, the yellow school stand aloof from the other two by the nature of its postulates. but the black school and the white are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. the adepts of the white school consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possessio

edness of the most high, for he is drunken upon the wine that is the blood of the adepts. and babalon hath lulled him to sleep upon her breast, and she hath fled away, and left him naked, and she hath called her children together saying: come up with me, and let us make a mock of the nakedness of the most high "and the first of the adepts covered his shame with a cloth, walking backwards, and was white. and the second of the adepts covered his shame with a cloth, walking sideways, and was yellow, and the third of magic without tears get any book for free on: www.abika.com 83 the adepts made a mock of his nakedness, walking forwards, and was black. and these are the three great schools of the magi, who are also the three magi that journeyed unto bethlehem; and because thou hast not 30* libe

ALEISTER CROWLEY MEDITATION

ortant columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existence, as we know it, is full of sorrow. to mention only one minor point: every man is a condemned criminal, only he does not know the date of his execution. this is unpleasant for every man. consequently every man does everything possible to postpone the date, and would sa

moment then that the student takes a simple subject- or rather a simple object- and imagines it or visualizes it, he will find that it is not so much his creature as he supposed. other thoughts will invade the mind, so that the object is altogether forgotten, perhaps for whole minutes at a time; and at other times the object itself will begin to play all sorts of tricks. suppose you have chosen a white cross. it will move its bar up and down, elongate the bar, turn the bar oblique, get its arms unequal, turn upside down, grow branches, get a crack around it or a figure upon it, change its shape altogether like an amoeba, change its size and distance as a whole, change the degree of its illumination, and at the same time change its colour. it will get splotchy and blotchy, grow patterns, ri

nd those not the least instructed, is the first real samadhi; for even the visions of "god" and of the "self" are tainted by form. in atmadarshana the all is manifested as the one: it is the universe freed from its conditions. not only are all forms and ideas destroyed, but also those conceptions which are implicit in our ideas of those ideas<black is white" but "the whiteness of black is the "essential" of its blackness "naught= one= infinity; but this is only true "because" of this threefold arrangement, a trinity or "triangle of contradictories> each part of the universe has become the whole, and phenomena and noumena are no longer opposed. but it is quite impossible to describe this state of mind. one can only specify some of the characteri

lowered! the oneness is. yet even in this, my son, thou shall not do amiss if thou restrain the expression, shoot thy glance to rapture's darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! crowley "aha" issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal photograph: the colotype of crowley from equinox i, 3, just before page 11, titled underneath "aleister crowley" part ii- magick preliminary remarks photograph (probably colotype original) of crowley with implements, titled underneath "the magician in his robe and crown, armed with wand, cup, swor

this matter must be studied in liber lxv, where this is discussed incomparably. in the hood of this serpent are the six jewels, three on each side, ruby, emerald, and sapphire, the three holy elements made perfect, on both sides in equilibrium. 109) chapter xii the robe the robe of the magician may be varied according to his grade and the nature of his working. there are two principal robes, the white and the black; of these the black is more important than the white, for the white has no hood. these robes may be varied by the addition of various symbols, but in any case the shape of the robe is a tau. the general symbolism which we have adopted leads us, however, to prefer the description of a robe which few dare wear. this robe is of a rich silk of deep pure blue, the blue of the night

ALEISTER CROWLEY SEPHER SEPHIROTH

nstrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (ch) pg consecration; dedicated hknx to flee, put one fs things in safety (jer. 6:1 (wz mournings, laments mylb) unripe fig gp 84 (the hebrew guttural letters. see i.z.q. 694 et seq& c

f god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad;

)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, nuptial hpwx cognition, knowledge h(ydy 100 kaph: the palm [of the hand (fig. notariqon of kteis-phallus) pk a day; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)

above, over; to, towards; after; because l( throat (l a suffering, discouraged one; tax sm species, kind nym flask, bottle kp spice; drug; poison ms dryness; ship yc 101 swallowed, destroyed (l) a storehouse ms) michael: archangel of fire (lit. glike god h) l)kym kingdom; a virgin princess (esp. the virgin princess, i.e. the church) hkwlm gut; gut-string )myn vomit )q and it was so nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g food, meat (ch) nwzm oblation hxnm prophets my)bn a calf lg( 104 tzaddi: a fish-hook; trade ydc father of the

55 burdensome; with difficulty )rmwx the east xrzm a river, stream (gn. 2:10) rhn song of joy hnr 256 tidings (ps. 68:11; saying, speech hrym) the sons of the righteous qdc ynb dampnesses (pl; see 705. k.d. p.20) nymlwpm the spirit of the mother )m) xwr a spice merchant lkwr fire; fiery rwn words myrbd 257 the ark [of the covenant] nwr) magician m+rx to his fearers (ps. 25:14; see 353) wy)ryl the white wand hnbl lqm her dreadful self )rwn lights: the urim (see 490) myrw) 258 the red light mwd) rw) mercy ymxr illuminating, radiant rwhzm 259 throat nwrg 260 the concealed )rym+ will be exalted myry a vineyard mrk i.n.r (see 270) r n y the inept and the profane (lit. gto idols h, as likenesses of men or animals) mylyspl how great (ps. 8:1) ryd) hm declined; ill-humoured rs to gather, draw toge

ALEISTER CROWLEY THE HEART OF THE MASTER

the master; for every man and every woman is a star. each follows, free and joyful, its own will; for every will alike has its essential function in the rhythm of the heart of the master. no star can stray from its self-chosen course: for in the infinite soul of space all ways are endless, all-embracing: perfect. love burns in the heart of the master: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of phantasy; of these behold one

right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above this parchment, which was partly furled, was a square tablet of white marble, on which, inlaid in gold, i read these characters about the image of an eye within a radiant triangle. s. s. and this is, being interpreted "the great white brotherhood" below was written: with us two thousand years is as one day. then my instructer showed me that the brotherhood send forth one of their fellows every two thousand years, bringing one word to serve mankind as a new for

ALEISTER CROWLEY THE I CHING

the gangue- the ears cut off, fate mocks. 22 the pi hexagram earth of sun- pi: ornament, should have free course indeed. but- in its place: it shall not take the lead. adorn thy feet, and have no need of horses. adorn thy beard, for dignity is due. adorn, seek firm correctness in thy courses! horsed, winged, desire the honest and true! though poor, suburban, there's good work to do. clad in pure white, simplicity thy force is. 23 the po hexagram earth of yoni- po: falling; overturning; when things quake to agitate them more is a mistake. injure the couch's legs, soon all will go; injure its frame, soon total overthrow. destroy, when need is- will not wisdom show? the couch destroyed, its occupant hath woe. be loyal, help thy followers; all's aglow. thet'll bear thee brave; the small man d

ALEISTER CROWLEY THE LOST CONTINENT

he 'living atla. this had many names 'wordeater 'unshaven (because the razors of zro were turned on its hair 'fireheart 'beginning and end' and so on: but especially a word i can only translate as 'to her, a defective pronoun existing only in the dative. what the living atla really was, is a secret of secrets* we know it only from its epithets, its veils. thus it was 'that black which makes black white. it was 'twenty-six feet high and fifteen feet across--oh my lords, it is the essence of the incommensurable' it was 'the wife of zro 'the heart of zro 'desire of zro 'the atla that eats atlas 'the swallower up of her own house 'the pelican 'the fire-nest of the phoenix, according to the greatest of the poets. and the burden of his hymns of worship was that it must be destroyed. it was impos

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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

l with bc" this assumes that not less than three distinct ideas exist. in every case, we must proceed either to the identity which means ultimately "nothing" or to divergent diversities which only seem to mean something so long as we refrain from pushing the analysis of any term to its logical elements. for example "sugar is sugar" is obviously not knowledge. but no more is this "sugar is a sweet white crystalline carbo-hydrate" for each of these four terms describes a sensory impression on ourselves; and we define our impressions only in terms of such things as sugar. thus "sweet" means "the quality ascribed by our taste to honey, sugar, etc "white" is "what champaks, zinc oxide, sugar, etc. report to our eyesight" and so on. the proposition is ultimately an identity, for all our attempts

t she stirred not; only by my kisses i defiled her so that she turned to blackness before me. yet i worshipped her, and gave her of the flower of my youth. also it came to pass that thereby she sickened, and corrupted before me. almost i cast myself into the stream. then at the end appointed her body was whiter that the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, thereof the blood of the heart that beareth me, that beareth me" we therefo

t. the goal is ineffably worth all our pains, as we say to ourselves at first; but in a little while are aware that even that goal is less intoxicating then the way itself. we find that it matters little whither we go; the going itself is our gladness, i quote in this connection liber lxv, ii, 17-25, one of several similar passages in our holy books "also the holy one came upon me, and i beheld a white swan floating in the blue. between its wings i sate, and the aeons fled away. then the swan flew and dived and soared, yet no whither we went. a little crazy boy that rode with me spake unto the swan, and said: who art thou that dost float and fly and dive and soar in the inane? behold, these many aeons have passed; whence camest thou? whither wilt thou go? and laughing i chide him, saying:

de him, saying: no whence! no whither! the swan being silent, he answered: then, if with no goal, why this eternal journey? and i laid my head against the head of the swan, and laughed saying: is there not joy ineffable in this aimless winging? is there not weariness and impatience for who would attain to some goal? and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up between thy wings "be strong" we need healthy robust bodies as the mechanical instruments of our souls. could paganini have expressed himself on the "fiddle for eighteen pence" that some one once bought when he was "young and had no sense? each of us is hadit, the core of our khabs, our star, one of the company of heaven; but this khabs needs a khu or magical image

ALEISTER CROWLEY THE OTO GNOSTIC MASS

-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for th

se base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water a

ALEISTER CROWLEY THE SWORD OF SONG

to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory encompassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods* in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the

speak! ascension day 7 his achievement. plan of poem. connspuez dieu! apology for manner of poem. a chance for tibet. hopes. identity of poet. attention drawn to my highly decorative cover. shields? be they paper, paint, lath? they shall cover 70 well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled: 75 so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one s limbs from the large ones, walk forth and be free! so much for browning! and so much for me! pray do not ask me where i stand! 80 who asks, doth err. 25 at least demand no folly such as answ

ls me when i cite the fall 220 but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in. samuel was man; the holy spook did not dictate the pentateuch. 225 with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disgusted, called a parley, 230 (here comes a white-flag treachery) asked: is there anything you value, will hold to? he laughed, chase me, charlie! but seeing in his mind that i would no be so converted, shall you, 235 he added, grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page; 240 he stops me with a gesture sage: you must not think, because i say

n sich* as germans term it we stop him short; he readjusts his glasses, turns to his folio twill eclipse all precedent, reveal god s nature, every dent a blessed dent! 265 the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or hard-shall baptists and we ll see. 270 i will not now invite attack by proving white a shade of black, or christ (as some47 have lately tried) an epileptic mania, citing some case, where a dose 275 of bromide duly given in time drags a distemper so morose at last to visions less sublime; soft breezes stir the lyre aeolian, no more the equinoctial gales; 280 the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales seems no mor

e a year for you, hard practice, and yourself may fly yes! i have done it! you may too! 325 thus, in ascension, you and i stand as christ s peers and therefore fit to judge him stay, friend, wait a bit (you cry) your indian yogis fall back to the planet after all, 330 never attain to heaven and stand (stephen) or sit (paul)50 at the hand of the most high! and that alone that question of the great white throne, is the sole point that we debate. 335 i answer, here in india wait the sword of song 14 former compared to kerubim; as it is written, running and returning. shri parananda applauds yogi. gerald jeers at jesus. john iii. 16* its importance. its implied meaning. samadhi-dak,51 convenient to travel to maha meru,52 or gaurisankar s53 keen white wedge spearing the mighty dome of blue, 340

ALEISTER CROWLEY EQ I 1

he box with a self-satisfied air and the muttered remark that the culprit was "a rare bad 'un" i glanced about for the supposed criminal and found that he was seated near me on a cross-bench in the charge of a 49 sturdy policeman. he did not look like a criminal: he was tall, thin and badly dressed in a suit of rusty black, which seemed to float about his meagre person; his complexion was tallowy-white, like the sprouts of potatoes which have been kept a long time in a dark cellar; he seemed about sixty years old. but he had none of the furtive glances of the criminal; none of the uneasiness: his eye rested on mine and passed aside with calm indifference, contemplative and not alarmed. the workman who was produced by the police in support of the charge of fraud amused me. he was a young ma

and smiled contempt, now leaned forward to hear, as if something extraordinary were about to happen. all eyes were riveted on the little girl's face; every ear strained to hear what she would say. round and round the court she looked through the strange glasses and then began to speak in a sort of frightened monotone: 85 "i see nothing" she said "i mean there is no court and no people, only great white blocks, a sort of bluey-white. is it ice? there are no trees, no animals; all is cold and white. it is ice. there is no living creature, no grass, no flowers, nothing moves. it is all cold, all dead" in a frightened voice she added "is that the future" penry leaned towards her eagerly "look at the light, child" he said "follow the light up and tell us what you see" again a strange hush; i he

estminster, died, we understand, in wandsworth prison yesterday morning from syncope- extract from the "times, january 3, 1900. frank harris. 86 the chymical jousting of brother perardua with the seven lances that he brake 87 illustration facing next page: multi-color lithograph or metal plate resist work, effect like flat watercolors with heavy flat black and metalic overprinting. colors include white, metallic silver, metallic gold, burnt orange, chinese red, grayish blue, dull medium brown (always associated with gold, straw yellow and dull veridian. there are seven figures on a dull black field: at the upper right is a figure similar to blake's urizon, but not holding a compass. the figure is shown in head, arms and either part trunk or left knee (obscured by the beard. there is a radi

gold, burnt orange, chinese red, grayish blue, dull medium brown (always associated with gold, straw yellow and dull veridian. there are seven figures on a dull black field: at the upper right is a figure similar to blake's urizon, but not holding a compass. the figure is shown in head, arms and either part trunk or left knee (obscured by the beard. there is a radiant of sharp petals of silver on white behind the head (five only are visible clearly, but parts of two others peak from the locks of hair. the hair of the head streaks out horizontally in four or more locks of gold and silver on white, accented in black. the face is closed eyed, done in red-orange stippling for the flesh with the features defined in gold and silver. the arms extend outward and very slightly downward, in silver a

ad (five only are visible clearly, but parts of two others peak from the locks of hair. the hair of the head streaks out horizontally in four or more locks of gold and silver on white, accented in black. the face is closed eyed, done in red-orange stippling for the flesh with the features defined in gold and silver. the arms extend outward and very slightly downward, in silver accented by gold on white. the hands are displayed on the side, thumbs to the fore and held palm toward the bottom; they are suggestive of crab claws. the full beard dashes to the left in the picture, and is done in silver over white, accented mostly in gold but with some black accents near the chin. this figure emerges behind and above a loose tumble of ribbon done in brown-gold striations and scrolling. the hebrew

ALEISTER CROWLEY EQ I 5

virgins wheel; there glows 19 in the midst a mystical rose["the dancers unfold, and their queen appears" o musical ministress of the dancing violin! in an emerald spangled skin, hooded with harvest hair close-coiled, her serpent eyes hold ineffable sorceries! slender, and full, and straight is she as an almond tree blest by an hermit! her serpent eyes hold ineffable sorceries! slow she sways; her white arms ripple from rosy finger to rosy nipple, ripple and flow like the melody of the flutes and the violins. and! i see! i see- she smiles on me the heart of a million sins, each keener than death! her serpent eyes hold ineffable sorceries "the musicians" hush! hush! the young feet flush, the marble's ablush. the music moves trilling, like wolves at the killing, moaning and shrilling, and cle

ouds; still one by one soft, silver stars creep silently upon me, leaving soft trails of light; o wonder dawn of the inverted thunder of the skies! back to the gardens of old babylon, the hanging lamps, the slow, enchanted moon, the gold-eyed stars, the pillars of the sea, and the call of her forgotten- oh, i lie under the stars, upon the dewy sward; and all around me is the silent city, the soft white city, softened by the dawn; and i hear the sistron, and i hear the songs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-like dreams of eld are thine, of the underworld of the stars, beneath the sea, beyond the cloudy palaces of the hills. ah! never hath the dawn been n

there no way but this beneath the sky? oh, moon of eld, ah! shall we die or swoon? o rose eclipsed, o rose, my rose of roses, the night is pale to death; the lyre reposes under the star-shot glamour of the moon and all her palest roses. victor b. neuburg. 124 the vixen "to and from n. i. l. b. w" patricia fleming threw the reins to a groom, and ran up the steps into the great house, her thin lips white with rage. lord eyre followed her heavily "i'll be down in half an hour" she laughed merrily "tell dawson to bring you a drink" then she went straight through the house, her girlish eyes the incarnation of a curse. for the third time she had failed to bring geoffrey eyre to her feet. she looked into her hat; there in the lining was the talisman that she had tested- and it had tricked her. wh

a. i am cold, said the girl upon the cross, in an indifferent voice. nonsense, dear! answered patricia, rapidly divesting herself of her riding- habit. there is no hint of frost; we had a splendid run, and a grand kill. you shall be warm yet, for all that. this time the girl writhed and moaned a little. patricia took from an old wardrobe a close-fitting suit of fox fur, and slipped it on her slim white body. did i make you wait, dear? she said, with a curious leer. i am the keener for the sport, to be sure! she took the faithless talisman from her hat. it was a little square of vellum, written upon in black. she took a hairpin from her head, pierced the talisman, and drove the pin into the girl's thigh. they must have blood, said she. now see how i will turn the blue to red! come! don't wi

ust go and see how she is" loyal margaret! so it happened that geoffrey lost his head "the ivy is strong enough (she had whispered, ere their first kiss had hardly died "before the moon is up, be sure" and glided off just as the aunt returned. eyre excused himself; half a mile from the house he left his horse to his man to lead home, and ten minutes later was groping for patricia in the dark. 128 white as a lily in body and soul, she took him in her arms. awaking as from death, he suddenly cried out "oh god! what is it? oh god! my god! patricia! your body! your body "yours" she cooed "why, you're all hairy" he cried "and the scent! the scent" from without came sharp and resonant the yap of a hound as the moon rose. patricia put her hands to her body. he was telling the truth "the visitor"

ALEISTER CROWLEY EQ I 5

the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide thems

f the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, blessed, blessed, blessed be thou for ever! thy shadow is a

th dews of terror: surely the bitterness of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation? how much more those of the dissolution (and the pang of fire? i turned me to the west and there was a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is don

disclosed its mystery. the work of the moon is done! motion is ended for ever! clipped are the eagle's wings: but my shoulders have not lost their strength. i heard a great voice from above crying: thou liest! for the volatile hath indeed fixed itself; but it hath arisen above thy sight. the world is desert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars, a lustre of bright gems. in the north is a man upon a great horse, having a scourge and balances in his hand (or a long spear glitters at his back or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a gre

nst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbolt therein: a catastrophe of explosion: and all is shattered. and i saw above me a vast arm reach down, dark and terrible, and a voice cried: i am eternity. and a great mingled cry arose "no! no! no! all is changed; all is confounded; naught is ordered: the white is stained with blood: the black is kissed of the christ! return! return! it is a new chaos that thou findest here: chaos for thee: for us it is the skeleton of a new truth" i said: tell me this truth: for i have conjured ye by the mighty names of god, the which ye cannot but obey. the voice said: light is consumed as a child in the womb of its mother to develop itself anew. but pain and sor

ALEISTER CROWLEY EQUINOX EQ I 1 2

ooper, f.c.s, f.l.s (curator of the botanical gardens at calcutta) read at the last meeting of the british pharmaceutical conference at aberdeen, throws a certain amount of light on to the commercial side of the question. at the close of the discussion mr. d. b. dott, an eminent scottish pharmacist, remarked that professor stockman had refuse to investigate the drug, as it was useless. mr. edmund white, ph.c, considered that the deterioration of the drug was due to enzymes, and suggested careful storage to preclude enzymic activity. 234 charas of indian hemp by david hooper, f.c.s, f.l.s. although "charas" has been properly described as "a foul and crude drug, the use of which is properly excluded from civilised medicine" it is imported into british india to the value of 120,000 per annum

intoxicating resinous matter on the upper leaves and flowering spikes, the exudation being marked in plants growing throughout the western himalayas and turkestan, where charas is prepared as a commercial article. formerly it was cultivated in fields in turkestan, but now it is grown as a border around other crops (such as maize, the seeds of both being sown at the same time. a sticky exudation (white when damp and greyish when dry) is found on the upper parts of the plant before the flowers show, and in april and may, when the plants attain a height of 4 or 5 ft. and the seeds ripen, the cannabis is gathered, after reaping the crops, and stored in a cool, dry place. when dry the powdery resinous substance can be detached by even slight shaking, the dust being collected on a cloth. in som

t day with eight breath-cycles; was stopped by the indigestion trouble in its other form.(p.s. evidently the introduction of the cascara into my sensitive aura made its action instantaneous. my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my lord adonai, thou self-glittering one, wilt thou not manifest unto thy chosen one? for see 73 me! i am as a little white dove trembling upon thine altar, its throat stretched out to the knife. i am as a young child bought in the slave market and night is fallen! i await thee, o my lord, with a great longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him,"see! he hath taken the road to damascus! that holy man answered, as he

ll towards adonai, went on struggling on its own account. later, the conscious man took heart and strove, though not so fiercely as before. he passed through the lightnings of ajna, whose two petals now spread out like wings above his head, and the awful corona of the interior sun with its flashing fires appeared, and declared itself to be his self. this he rejected; and the formless ocean of 100 white brilliance absorbed him, overcame him; for he could not pass therethrough. this went on repeating itself, the man transformed (as it were) into a mighty battering ram hurling itself again and again against the walls of the city of god to breach them. and as yet he has failed. failed. failed. physical and mental exhaustion are fairly complete. adonai, look with favour upon thy slave! 12.20. h

urs seem to have passed since the last entry. 7.57. he is in such a deuce of a hurry that (in a lucid moment) he finds himself trying to eat bread, radish, beef and potato at a mouthful. worse, the beast is pleased and excited at the novelty of the sensation, and takes delight in recording it. beast! beast! 8.3. after myriads of aeons. he has drunk only about one third of his half-bottle of light white wine; yet he's like a hashish- drunkard, only more so. the loss of the time-sense which occurs with hashish he got during his experiments with that drug in 1906, but in an unimportant way.(damn him! he is so glad. he calls this a result. a result! damn him! o.m. who writes this is so angry with him that he wants to scrawl the page over with the most fearful curses! and john st. john has near

ALEISTER CROWLEY EQUINOX EQ I 2 2

. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts sl

ether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and

an only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, fo

solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted solid black pentagram. superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the black pentagram which emerge behind the inner angles of the white. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar tha

er angles of the white. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined by the barred ring is a solid black upright sans-serif letter "t. in the upper space of the barred ring is a white inverted sans-serif letter "t" defined by a thin black line. the pillar of cloud obsessed by the chimera of his mind, lost in the labyrinth of his imagination, man wanders on through the shadowy dreamland he himself has begotten, slothfully

ALEISTER CROWLEY EQUINOX EQ I 2 3

to the making of further fairy-stories, it opened up a new hunting-ground for the weaver of romances in the caves beneath the sea. and even where there is no definite tale or detailed legend to tell beside the inglenook, there is sure to be some quaint conceit of metempsychosis which they can whisper when a seal comes near them. was not pharaoh's army turned into a school of seals? and that great white seal, which the fishermen have seen, and whose track is like the wash of an ocean steamer, is that not pharaoh himself? so the stories spread, and the passer-by may take his fill of them, but i, for one, like best of all the tale of gioga's son. and if just one passer-by on hearing it is held from firing just one shot, the tale has not been told in vain. 348 but if ever i see that great whit

od its bitter guest- have i not gilded my nails and painted my lips with vermilion? am i not wholly stript of the deeds and thoughts that obscure thee? i wait for thee, my soul distraught with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thun

ith all the purest carmine of nature. the flower was certainly not freshly cut, but had preserved all its beauties and delectable perfume "in the second compartment" was a doll. oh, not an extraordinary doll! a plain, common hand-made wooden doll, which you could open by the middle, to discover inside it a second doll presenting exactly the same appearance. just like those figureless old women of white wood made by the russian peasants during the long evenings of their winter season. from the first to the last there were twenty-one dolls, one inside the other. the last was scarcely bigger than a poppyseed, but presented exactly all the particularities of the largest one "in the third compartment" were two books. you may judge of my surprise when i opened them and found that no 361 black st

an peasants during the long evenings of their winter season. from the first to the last there were twenty-one dolls, one inside the other. the last was scarcely bigger than a poppyseed, but presented exactly all the particularities of the largest one "in the third compartment" were two books. you may judge of my surprise when i opened them and found that no 361 black stain polluted the immaculate white of their leaves. only the binding bore some words. they were the titles of those unwritten books. thus they ran "the book "advice to which mankind contains all that i know for for a better use of their faculties" certain" no name of author was to be seen "in the fourth compartment" was a little framed picture, and though i examined it very closely i was not able at first to realize what the

ake was seen to emerge, fiercely staring, and on the opposite corner was a round black spot. as, when a child throws a stone in a river, the waves extend farther and farther, shunning the bruises which the child has inflicted upon them, in a like manner waver of a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almost white, and stopped at the head of the monster "in the fifth compartment" was a skull "in the sixth compartment" was a white rose, with a delicious scent "in the seventh compartment" as well as in the eighth and last, i saw nothing, but a sweet music struck on my ear when i bent over them. the tunes were very different at first, one tender and soft, the other furious and thundering. at the end, how

ALEISTER CROWLEY EQUINOX EQ I 2

nist. curious as it may seem, all this was most carefully explained 8 in no. 1 of this review, in mr. frank harris's "the magic glasses" mr 'allett is the materialist, canon bayton the idealist, the judge's daughter is the agnostic, and matthew penry the scientific illuminist. if the little girl had been able to "follow up the light" she might there have seen penry standing, his head and his feet white like wool, and his eyes a flaming fire! this, then, in one language or another, is our philosophical position. but for those who are not content with this, let it be said that there is something more behind and beyond. among us are those who have experienced things of a nature so exalted that no words ever penned could even adumbrate them faintly. the communication of such knowledge, so far

: the signs of the grades. these are arranged as ten panels* these are all halftone photos of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with w

s. thus a hostile being may appear clothed with glory; the appropriate pentagram will in such a case cause him to shrivel or decay. 10. practice will make the student infinitely wary in these matters. 11. it is usually quite easy to return to the body, but should any difficulty arise, practice (again) will make the imagination fertile. for example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards. it might be dangerous to go too far, or to stay too long; for fatigue must be avoided. the danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty. 12. finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightenin

a young man, a seeker after the hidden wisdom, who, in one circumstance or another, meets an adept; who, after sundry ordeals, obtains from the said adept, for good or ill, a certain mysterious drug or potion, with the result (at least) of opening the gate of the other-world. this potion was identified with the elixir vitae of the physical alchemists, or one of their "tinctures" most likely the "white tincture" which transforms the base metal (normal perception of life) to silver (poetic conception, and we sought it by fruitless attempts to poison ourselves with every drug in (and out of) the pharmacopoeia. like huckleberry finn's prayer, nuffin' come of it. i must now, like the baker, skip forty years, or rather eight, and reach a point where my travels in india had familiarised me with

he 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 attained to arahatship, admission to the great white brotherhood. is it not enough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of de

ALEISTER CROWLEY EQUINOX EQ I 3 2

rm all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis

o nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. t

kin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled a

n of the mocker of your mysteries. i curse and blast thee, o thou spirit taphthartharath. i curse thy life and blast thy being. i consign thee unto the lowest hell of abaddon. by the whole power of the order of the rose of ruby and the cross of gold_ for that thou hast failed at their behest, and hast mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my s

the mighty powers, the knowledge of all the hidden arts and sciences of magic and of mystery! ye! ye! i invoke and conjure! cause ye this mighty serpent taphthartharath to perform all our demands: manifest ye through him the majesty of your presences, the divinity of your knowledge, that we may all be led yet one step nearer unto the consummation of the mighty work, one step nearer unto the great white throne of the godhead; and that, in so doing "his" being may become more glorified and enlightened, more capable of receiving the influx of that divine spirit which dwells in the heart of man and god [s.s.d.d. now formulates the desires as follows] o thou great potent spirit taphthartharath, i do command and very potently conjure thee by the majesty of thoth, the great god, lord of amena, ki

ALEISTER CROWLEY EQUINOX EQ I 3 3

in the absence of these proofs they ought to be suspected. mrs. ridley's bed stood with the foot towards the fireplace, a door being on either side of the head, the window on her left hand. when her maid entered the room in the morning she found the body of her mistress lying at the foot of the bed, the head towards the window. it was entirely naked. near the body was a shift, and over the neck a white shawl had been carelessly thrown. it had upon it in various parts as many as sixteen wounds, cuts and bruises of various importance. the most serious and only mortal one was behind the left ear; the great vessels of the neck were destroyed and the skull much injured. the most ugly wound to the sight was under the 288 nose, which had been so entirely damaged that it rendered the whole face al

s of shrieking life, and as an eagle to feast for ever upon the silence of the stars. 7. o thou flame-tipped arrow of devouring fire that quiverest as a tongue in the dark mouth of night; i swear to thee by the thurible of thy glory, to breathe the incense of mine understanding, and to cast the ashes of my wisdom into the valley 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 v

i know thee! o thou despiser of the mountains, thou whose course is as that of a lightning-hoofed steed leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest

than a silver mirror, so that they may flash forth the glory of thy name. 9. o glory be to thee, o god my god; for i behold thee in the smoke- veil'd fire of the mountains: thou hast inflamed them as lions that scent a fallow deer, so that they may rage forth the glory of thy name. 10. o glory be to thee, o god my god; for i behold thee in the countenance of my darling: thou hast unclothed her of white lilies and crimson roses, so that she may blush forth the glory of thy name. 11. o glory be to thee, o god my god; for i behold thee in the weeping of the flying clouds: thou hast swelled therewith the blue breasts of the milky rivers, so that they may roll forth the glory of thy name. 12. o glory be to thee, o god my god; for i behold thee in the amber combers of the storm: thou hast laid t

chant in foaming music thy glory, and roll forth the eternal rapture of thy name: o thou god my god! 7. o thou mighty god, make 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 powe

ALEISTER CROWLEY EQUINOX EQ I 3

sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. even the shadows that arise are things to dreadful to recount! there's no such doom in destiny's harvest of horror. the white fount of speech is stifled at its source. know, the sane spirit keeps its course by this, that everything it thinks hath causal or contingent links. 34 destroy them, and destroy the mind! o bestial, bottomless, and blind black pit of all insanity! the adept must make his way to thee! this is the end of all our pain, the dissolution of the brain! for lo! in this no mortar sticks; down come th

dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aeon. alas for me! 46 i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. olympas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! marsyas. i am yet borne on those blue wings into the essence of the all. now, now i stand on earth again, though, blazing through each nerve a

th this arcane delight, volumptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks_ my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns

stened to on these lines they all, even those of racine, would gain enormously. the actors seemed to me exceedingly small, and bounded by a precise and clear-cut line, like the figures in meissonier's pictures. i saw distinctly not only the most minute details of their costumes, their patterns, seams, buttons, and so on, but also the line of separation between the false forehead and the real; the white, the blue, and the red, and all the tricks of make-up; and these lilliputians were clothed about with a cold and magical clearness, like that which a very clean glass adds to an oil-painting. when at last i was able to emerge from this cavern of frozen shadows, and when, the interior phantasmagoria being dissipated, i came to myself, i experienced a greater degree of weariness than prolonged

right into the "chi" the soul. the meningeal [dr. lee's diary breaks off abruptly at this point. his researches were never published. it will be remembered that he was convicted of causing the death of his mistress, jeannette pheyron, under mysterious circumstances, some six months after the date of the above. the surgical record referred to has not been found_ editor] 128 madeleine oh, the cool white neck of her: the ivory column: oh, the velvet skin. little i reck of her save the curve from breast to chin. oh, the rising rounded throat, pain's subtle antidote. to sit and watch the pulses of it beat, and guess the passionate heat of the blood that flows within! i see it swelling with her even breath and long to make it throb with a love as strong as death, to cause the sharp and sudden-c

ALEISTER CROWLEY EQUINOX EQ I 4 2

did. the following story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five months' residence in paris, but we give it in place of others because it re-introduces several characters who have already figured in this history. miss q. after an interview asked p. to tea to meet mrs. m. after introductions she left the room to make tea- the white magic and the black were left face to face. on the mantelpiece stood a bronze of the head of balzac, and p, taking it down, seated himself in a chair by the fire and looked at it. presently a strange dreamy feeling seemed to come over him, and something velvet soft and soothing and withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat

ding progress of my thought; and passing through a stage of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but however with the following reservations (1) i cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp en

ved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an obse

a walk feeling ill. ill all the week. 28th during the night began again meditation upon ajna, and "mantra aum tat sat aum" 30th. decide to do tests on old principle to see how i really stand. 179 begin. end. object. time. no. of breaks. 10.21 a.m. 10.23 a.m. red cross 2 m. 10 s. several breaks of the kind "oh, how well i'm doing it" seem quite to have forgotten what very long times i used to do. white tri- 10 m. 20 breaks. angle [this about harmonic of good; 20 m. 10 breaks is a good per- formance] apas-ak sa [very difficult: slightest noise is utterly disturbing] 10.55 a.m. 11.1 a.m. red cross 6 m. 7 breaks [but it is to be observed that a break may be of varying length. i doubt if this was as good as white triangle "supra] 11.44 a.m. 11.56 a.m. white tri- 12 m. 10 breaks. angle raising

ipatthana honestly and intelligently a result is certain [above observation perhaps unimportant, as limit of variability is more or less constant (presumably) between 1901 and now. it will be useless to attempt to devise any means of measuring the length of a break. the only possible suggestion is to count the links in thought back to to object. but i do not think it is worth the trouble] note in white triangle above: i get considerably toward identification of self and object. this is probably a good result of my philosophy-work. it will perhaps be more scientific if in these tests (and perhaps even in work) to stick to one or two objects and always go on to a special number of breaks- say 10. then success will vary as time.276] july 3.14 p.m. 3.20 p.m. white tri- 6 m. 30 s. 6 breaks. dis

ALEISTER CROWLEY EQUINOX EQ I 4 3

ources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur's court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the wa

ild war-songs, chants of gramarye! 13 sir palamded the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all's one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his d

ony screes: behold how breath must fail and muscle ache before he reach the icy fold that palamede the saracen within its hermitage may hold. at last he cometh to a den perched high upon the savage scaur, remote from every haunt of men, from every haunt of life afar. there doth he find sit palamede sitting as steadfast as a star. scarcely he knew the knight indeed, for he was compassed in a beard white as the streams of snow that feed the lake of gods and men revered that sitteth upon caucasus. so muttered he a darkling weird, 22 and smote his bosom murderous. his nails like eagles' claws were grown; his eyes were wild and dull; but thus sir lancelot spake "thy deeds atone by knightly devoir" he returned that "while the land was overgrown with giant, fiend, and ogre burned my sword; but no

it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scythia with the sage's blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard's head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs- old pagan fables run to seed! sir palamede with fury fumes. s

er in a hat "whither away, sir knight, so fey "priest, for the dove on ararat i could not, nor i will not, stay "i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon's wing and claw; its body is one fleece of bloody white, a lamb's in spring. enough. sir knight, i give thee peace" 38 the knight spurs on, and soon espies a monster coursing on the plain. he hears the horrid questing rise and thunder in his weary brain. this time, to slay it or be slain! too easy task! the charger gains stride after stride with little pains upon the lumbering, flapping thing. he stabs the lamb, and splits the brains of that maje

ALEISTER CROWLEY EQUINOX EQ I 4

guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former cas

ty of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, for the supernal rites of luna, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these r

oet of promise "the daily chronicle" may 13, 1908 "it is not often that energy and poetic feeling are united so happily as in this little book "the morning leader" july 10, 1908. there is promise and some fine lines in these verses "the times" july 11, 1908_ very few copies remain_ illustration on center top third by horizontal of the back cover: this is an equilateral triangle circumscribed in a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial ma

not command love and desires; the angels of love and desires therefore digged a deep trap before his feet. tabard was sitting in the verandah. the men had gone to bed, the women also. he lighted his pipe, the use of which a life in open air had permitted his lungs to tolerate. he was thinking, pondering, meditating upon the most important matter in life, the personal one. he looked at his hands, white, well shaped, well kept, but the left retaining a stiffer and curved appearance. lionel felt ashamed of himself. he took his watch in his hand and looked at the time of night. 31 twenty-one minutes past one o'clock- the day war marching towards its first duality. the door opened behind him, and the creaking wood caused him to jump up. the daughter of his host stood in her night-garments, a p

ll kept, but the left retaining a stiffer and curved appearance. lionel felt ashamed of himself. he took his watch in his hand and looked at the time of night. 31 twenty-one minutes past one o'clock- the day war marching towards its first duality. the door opened behind him, and the creaking wood caused him to jump up. the daughter of his host stood in her night-garments, a poem in pale green and white. she said nothing; and he imitated the wisdom of her silence. his heart began a wild, unhealthy fandango; his temples ached; his legs shook under him. he felt himself paling; strange impulses prompted him to a return to ancestral savagery. alas, he sadly lacked experience. however, the woman had burned her vessels, and meant to help him "lionel" she said "i have come "i see" he managed to an

ALEISTER CROWLEY EQUINOX EQ I 6 2

ke and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struc

cornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special sup

thine["he crouches at the feet of" sphinx "toward" c.i.c.t [hermanubis "recites" hermanubis. 1. o coiled and constricted and chosen! o tortured and twisted and twined! deep spring of my soul deep frozen, the sleep of the truth of the mind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper through dusk and through night! o shifted from white light to gray light, from gray to the one black light! o silence and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were se

ermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis "and" typhon draw and guard the veil" silence] c.i.c.t. 1-333. sphinx. 22-22 [hermanubis "and" typhon "draw veil" sphinx "is standing before altar" c.i.c.t "has disappeared. he has donned a white robe, and panther- skin, and white and gold nemmes" hermanubis, typhon "and others return to their places" hermanubis "and" typhon "come forward and salute" sphinx] typhon. 1. mother of mystery, hast thou the secret of jupiter? 33 hermanubis. 1. mother of mystery, hast thou the secret of jupiter [sphinx "plays a triumphant melody<typhon. brother hermanubis, what is the

for the taunt of theban sages is lost, lost, lost! the wine that enrages our life is enforced. we dare them and daunt. agave. the spirits that haunt the rocks and the river, the moors and the woods, the fields and the floods, are with us for ever! 39 ist maenad. are of us for ever. evoe! evoe! autonoe. agave! he cometh! agave. cry ho! autonoe! all. ho! ho! evoe, ho! iacche! evoe! evoe! agave. the white air hummeth with force of the spirit. we are heirs: we inherit. our joys are as theirs; weave with your prayers the joy of a kiss! ho! for the bliss of the cup and the rod. he cometh! o lover! o friend and o god, cover us, cover our faces, and hover above us, within us! daintily shod, daintily robed, his witcheries spin us a web of desire. subtle as fire he cometh among us. the whole sky glo

ALEISTER CROWLEY EQUINOX EQ I 6

osts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 13 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt i

et-place, and the virgins shall fling roses upon thee, and the merchants bend their knees and bring thee gold and spices. also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee. 26 15. yet shalt thou not be therein, for thou shalt be forgotten, dust lost in dust. 16. nor shall the aeon itself avail thee in this; for from the dust shall a white ash be prepared by hermes the invisible. 17. and this is the wrath of god, that these things should be thus. 18. and this is the grace of god, that these things should be thus. 19. wherefore i charge you that ye come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love;

f the grade of dominus liminis on application, each to his adeptus] 39 three poems for jane cheron 41 three poems for jane cheron i the waif of oceanus "to frank harris" she is like a flower washed up on the shore of life by the sea of luck; a strange and venomous flower, intent to prove an unguessed continent. new worlds of love in the curve of its cup! new fruits to crush, new flowers to pluck. white waif, white champak-blosso blown from the jungle to the lost lagoon! white lily swayed by the wind of time! grey eyes that crave the chrism of crime! blanched face like a note on a clarion! red mouth like the sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history

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

for the guide that might convey us through the darkness and the tumult of the stream, he spoke (something darkly) of one appointed, and more clearly that he was aware of divers marks upon the way; for, said he, to them that view it from above this trackless waste of water is mapped out and charted with a perfect science. behold! quoth he. and at that moment was there a glimmer just before me of a white shining triangle, and what was most strange, rather an impression than a vision of a man that hung upon a gibbet by one heel. this, said the fair man, is a most notable sign that we travel the right road. now by the light of the triangle i perceived another wonder; for my friend was not swimming as i was in the stream, but was borne by a boat, frail indeed, yet sufficient. within this shallo

ALEX SANDERS THE KING OF THE WITCHES

known as 'sabbats* after homage had been paid to the devil, usually present in the guise of a black goat, or his deputy, the witches held a banquet. this was followed by the main feature of the sabbat, the dance, the tempo of which was often raised to a frenzy in preparation for the final climax of sexual orgy. it is important to note at this point that although we have few historical records of 'white' witches at this time and must include them under the general term 'witches, modem white witches, who are the subject ofthis book, believe that they are descended from, and adhere to, a separate tradition embracing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in anc

they are descended from, and adhere to, a separate tradition embracing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in ancient religions all over the world, in druidical beliefs, for instance, and the incantations in runic have been passed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to the basic organizational grouping of thirteen witches-six couples and a leader, or eleven priests, a high priest and high priestess. 2 to distinguish bet

hunts went underground. but not for long. eliphas levi was born in france in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member

wirches .from the fear of. witchcraft act releasing revi.val of the cult but thpersecution di.d much to help the wi,tches claim to ,hose covens operated by hr ereditary ave met co' 1 centuries. alexander sanders hi l tent y throughout the line of welsh witches d ms .l descended from a long grandmother. he is ess:tial7 as mltlated, as a child by his. though he has experimented j'th bpirokfess onal white witch. dang dh ac witchcraft kn ,ers, an. as experienced the difficul f. ows its true cult after having flout d i 1 ty 0 returmng to the 'king of,the witches, a titl: l::h:'w' in 1965 he was elected by owain glyndwr th 1. d m the fifteenth century from whom sander bel' astl h n ependene prince of w:tles from hiis title however ehiev'es"e is descended. qu'lte apart' the task of m'aking hi 'l"

ing before her 'bend over' she said, and forced his shoulders towards his knees. there was a searing pain and the boy felt blood trickle down from his scrotum 'you can stand up now' she let go of him and dried the blood from the knife 'you're one ofus now, and all the power 12 ofheaven and earth will strike you ifyou break your promise. don't look so scared, lad' she realized suddenly that he was white and shaking-'you'll live to thank me for this. i'll teach you things you never heard of, how to make magic and see the future' instead of being comforted,alex was even more terrified 'you're not a. witch' he whispered, remembering fairy tales about old hags who could turn children into toads 'of course i'm a witch, and so are you now' she handed him his clothes and, while they both dressed

ALEXANDRIAN BOOK OF SHADOWS OCCULT

l see key of solomon book 2, chapt. viii. 1st conjuration follows the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle, and lay right hand(s) on it, saying: aradia and cernunnos, deign to bless and to consecrate this white-hilted knife (or whatever) that it may obtain the necessary virtue through you for all acts of love and beauty. magus sprinkles, witch censes. then say: aradia and cernunnos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and end and for your glory) again magus sprinkles and witch censes (hand tool to new owner as you would a sword

salute) all these weapons should be presented to the new owner with salute. if a witch queen, the downward pointing triangle as in the first degree initiation (i rephrased the previous sentence, as the farrar's version is untypeable--sekhet) end ceremony with fivefold salute. the new owner should immediately use the new instruments, i.e. form circle with sword, then athame, incise something with white-handled knife, exhibit pentacle to four quarters, cense to four quarters, use cords and scourge; and should continue to use all of them in a circle as often as possible, for some time. to mark out a new circle, stick sword or athame in ground, make a loop in cord, and slip over; then, using cord, mark out a circle, and later mark it with point of sword or athame. always renew the circle with

dy sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the high priestess l first degree initiation people: l hierophant (h (initiator) l candidiate (c) l hierophant's working partner (p) l summoner (s (hierophant does his part if s unavailable) l high priestess (hps (actually, h or p, depending on gender) needs: l blindfold l nine foot red cord l short white cord l oil l scourge l all ordinary esbat requirements preparation: candidate stands outside circle to ne, blindfolded and bound by members of the opposite gender. wrists are bound together in back by middle of a 9 foot red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as not to trip c up

t to thee the working tools, first, the magic sword, with this, as with the athame, thou canst form all magic circles, dominate, subdue and punish all renellious spirits and daemons, and even pursuade angels and good spirits. with this in thy hand, thou art ruler of the circle, next i present the athame. this is the true witch's weapon and has all the powers of the magic sword, next i present the white-hilted knife. its use is to form all instruments used in the art. it can only be used in a magic circle, next i present the wand. its use is to call up and control certain angels and genii to whom it would not be meet to use the magic sword, next i present the cup. this is the vessel of the goddess, the cauldron of cerridwen, the holy grail of immortality. from this we drink in comradeship

ved and the initiate is congratulated by coveners. h. takes up magic sword from altar, saying: h: you will now show the use of each of the working tools in turn. first the magic sword (s (initiate silently redraws circle and returns sword with a s) h: second the athame (s (initiate silently redraws circle and returns sword with a s (initiate again recasts circle in silence (s &nbps; h: third, the white-hilted knife (s (initiate inscribes pentagram in new white candle. s) h: fourth, the wand (s (initiate circumambulates presenting wand to each quarter. s) h: fifth, the cup (s (initiate consecrates wine; may be assisted by h. s) h: sixth, the pentacle (s (initiate consecrates cakes; may be assisted by h. s) h: seventh, the cords (s (initiate, with help from partner, binds h. as s/he was boun

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

helpers and the lord of the world occupy. it is of value for men to remember that they are in physical existence, and to bear in mind that they exist upon this planet with us, controlling its destinies, guiding its affairs, and leading all its evolutions on to an ultimate perfection. the central home of this hierarchy is at shamballa, a centre in the gobi desert, called in the ancient books the "white island" it exists in etheric matter, and when the race of men on earth have developed etheric vision its location will be recognised and its reality admitted. the development of this vision is rapidly coming to pass, as may be seen from the newspapers and the current literature of the day, but the location of shamballa will be one of the latest etheric sacred spots to be revealed as it exist

prove very revealing, and might demonstrate an interesting analogy between the methods of individualising in the various chains, and the expansions of consciousness that occur at the different initiations- 50- initiation, human and solar copyright 1998 lucis trust again, a vision is accorded of what lies ahead; the initiate is in a position at all times to recognise the other members of the great white lodge, and his psychic faculties are stimulated by the vivification of the head centres. it is not necessary nor advisable to develop the synthetic faculties, or clairaudience and clairvoyance, until after this initiation. the aim of all development is the awakening of the spiritual intuition; when this has been done, when the physical body is pure, the astral stable and steady, and the ment

sides, pouring out through the rod, circulating around the triangle, and passing through the bodies of the two sponsoring adepts. for a brief second, the entire lodge of masters and initiates, standing in their ceremonial places without the triangle, are hidden from view by a wall of pure fire. the initiate sees no one, save the hierophant, and is aware of nothing but a fiery blaze of pure, blue-white flame, which burns, but destroys not, which intensifies the activity of every atom in his body without disintegrating, and which purifies his entire nature. the fire tries his work, of what sort it is, and he passes through the flame. the effect of the application of the rod. a. upon the initiate's bodies: the effect is four-fold and lasting, but varies according to the initiation taken. the

cyclic evolution, a minor ray may be temporarily regarded as a major ray. for instance, at this particular time in our planetary scheme, the seventh ray of ceremonial law or order is regarded as a major ray, being a ray of synthesis, and one on which the mahachohan is blending his work. secondly, that the first three initiations are taken upon the ray of the ego, and link a man up with the great white lodge; the last two are taken upon the ray of the monad, and have a definite effect upon the path for service that will be chosen later by the adept. this statement must be linked up with that earlier made, which stated that the fifth initiation made a man a member of the greater lodge, or brotherhood, on sirius, being literally the first of the sirian initiations. the fourth initiation is t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nned the depth of flame, took from its heart the sacred stone of fire, and proceeded to the next. in turning next the great wheel launched the second. again the flame burst forth, took to its heart the stone and proceeded in revolution. the sons of god again arose, and sought within the flame "the form sufficeth not" they said "remove from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone

ng the land, the lords of dark intent arose. they said "not so shall go the force. the forms and rupas of the third and fourth, within the corresponding fifth, approach too close the archetype. the work is far too good" they constructed other forms. they called for cosmic fire. the seven deep pits of hell belched forth the animating shades. the incoming seventh reduced to order all the forms, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the hea

f green. 3. the heart centre, twelve petals glowing golden. 4. the throat centre, sixteen petals of a silvery blue, with blue predominating. 5. the head centre in its twofold divisions: a. between the eyebrows, consisting of ninety-six petals, one-half of the lotus being rose and yellow, and the other half blue and purple. b. the very top of the head. a centre consisting of twelve major petals of white and gold, and nine hundred and sixty secondary petals arranged around the central twelve. this makes a total of ten hundred and sixty-eight petals in the two head centres (making the one centre) or three- 96- a treatise on cosmic fire copyright 1998 lucis trust hundred and fifty-six triplicities. all these figures have an occult significance. just as the monad is the sumtotal of all the thre

st second. many of the guides of the race transfer from one ray to another as they are needed, and as the work may require. when one of the masters or initiates is transferred it causes a complete re-adjustment. when a master likewise leaves the hierarchy of our planet to take up work elsewhere, it frequently necessitates a complete re-organisation, and a fresh admission of members into the great white lodge. these facts have been but little realised. we might here also take the opportunity to point out that we are not dealing with earth conditions when we consider the rays, nor are we only concerned with the evolution of the monads upon this planet, but are equally concerned with the solar system in which our earth holds a necessary but not supreme place. the earth is an organism within a

l have a powerful influence: on the seventh or physical plane, regarding it as a unit. on the seventh subplane or the lowest subplane on the physical, the astral and the mental planes. on the seventh or lowest human principle: prana in the etheric body. on all monads in incarnation who are seventh ray monads. on a peculiar group of devas who are the agents, or "mediates" between magicians (either white or black) and the elemental forces. this group is occultly known as "the mediatory seventh" and is divided into two divisions: a. those working with evolutionary forces. b. those working with involutionary forces. one group is the agent of constructive purpose, and the other of destructive. more need not be- 275- a treatise on cosmic fire copyright 1998 lucis trust submitted anent this group

ALICE A BAILEY05 THE LIGHT OF THE SOUL

least resistance for many; it was the method of attainment for the race preceding the aryan. it largely ignores the fifth principle and is the sublimation of sensuous perception, being the way of intense feeling. through following this method the four planes are dominated and buddhi (or the christ) stands revealed. students should differentiate clearly between these two ways, remembering that the white occultist blends the two and if in this life he follows the way of raja yoga with fervour and love it will be because in other lives he set his foot upon the way of devotion and found the christ, the buddhi within. in this life he will recapitulate his experience, plus the intense exercise of the will and control of the mind which will eventually reveal to him his father in heaven, the point

s the pranava (see book i. sutra 1) students should remember that there are three basic words or sounds in manifestation. this is the case as far as the human kingdom is concerned. they are: i. the word, or note of nature. this is the word or the sound of all forms existing in physical plane substance, and as is usually known, it is sounded on the fundamental note "fa" it is a note with which the white occultist has nothing to do, for his work is concerned not with the increase of tangibility but with the demonstration of the subjective or the intangible. this is the word of the third aspect, the brahma or holy ghost aspect. ii. the sacred word. this is the word of glory, the aum. this is the pranava, the sound of conscious life itself as it is breathed forth into all forms. it is the word

enlarge here upon these centres beyond indicating the following: 1. the aspirant may regard each centre symbolically as a lotus. 2. this lotus is formed of energy units moving or vibrating in a specific manner and these vibration-waves assume the forms we call the petals of the lotus. 3. each lotus consists of: a. a certain number of petals, b. a pericarp or supporting calyx, c. a centre of pure white light called the "jewel" 4. each centre corresponds to a sacred planet, the body of manifestation of one of the seven heavenly men. 5. every centre has to be developed through the use of the word. this word is aum and it must appear in the vibrant centre eventually. when it shines forth perfectly within the wheel then that centre has perfectly awakened. 6. certain of the qualities of the sun

atlantean, just as the science of raja yoga is the great science of our aryan civilization. bhakti yoga made its exponent an arhat or led him to the fourth initiation. raja yoga makes him an adept and leads him to the portal of the fifth initiation. both lead to liberation, for the arhat is released from the cycle of rebirth but raja yoga liberates him to complete service and freedom to work as a white magician. bhakti yoga is the yoga of the heart, of the astral body. karma yoga has a specific relation to physical plane activity, and to the working out into objective manifestation of all the inner impulses. in its ancient and simplest form it was the yoga of the third or lemurian root race and its two best known expressions are: a. hatha yoga, b. laya yoga. the former has specifically to

s as a key to the possession of more. this is ever the occult method. let us, therefore, deal briefly with our three points. i. the external control of the prana or life currents concerns those breathing exercises and rhythmic practices which bring the physical organs, allied with the etheric centres, into proper condition. these physical organs are themselves never specifically dealt with by the white magician or occultist. they are dealt with in black magic, and consist of the brain, the lungs, the heart, the spleen and the generative organs. the black magician definitely utilizes these physical parts of the body to generate a type of force which is a mixture of etheric force and dense physical energy, to enable him to do certain forms of magical work and also to produce effects on the p

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ning their ranks by submitting ourselves to the technique of meditation, to the discipline of right daily living and to the influence of the pure motive of service- 117- from intellect to intuition copyright 1998 lucis trust endnotes 1 carpenter, edward, the art of creation, p. 7. 2 overstreet, h.a, the enduring quest, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is t

. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and l

et" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise

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

rous (so-called) esoteric organisations. the curse of many groups has been the whispered word that "those who know wish "the master says "the great ones command" and the group of silly sheep feebly and blindly tumble over themselves to obey. they think thereby, through their misplaced devotion, to contact certain authoritative personages, and to get into heaven by some short cut- 4- a treatise on white magic copyright 1998 lucis trust you have wisely guarded your books from the reaction accorded to those who claim to be masters, adepts and initiates. my anonymity and status must be preserved, and my rank be regarded as only that of a senior student and of an aspirant to that expansion of consciousness which is for me the next step forward. what i say of truth alone is of moment; the inspir

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

eorganisation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served- 5- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust above all, there must be the elimination of fear. with this i have dealt at length in a treatise on white magic, and have given likewise certain rules and formulas for its control. how many who have read the teaching profited by the information imparted? will you not, with determination and because the world cries out for help, cast away fear and go forward with joy and courage into the future? there has been, behind all the books which i have written, a definite purpose and a planned sequence o

od as it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation

e basic concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy streams in flow; and that these energies are made potent and embody our purpose through the use of thought; they follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the use of thought power that the two aspects of magic can be seen functioning, and therefore it is true that there is no black magic, per se, until one reaches the realm of mind. no one can be a black magician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magician is ra

ower expression: architectural construction. modern city planning. ray v. higher expression: t he science of the soul. esoteric psychology. lower expression: modern educational systems and mental science. ray vi. higher expression: c hristianity and diversified religions (notice here relation to ray ii) lower expression: churches and organised religions. ray v ii. higher expression: a ll forms of white magic. lower expression: spiritualism of "phenomena" the fourth ray is essentially the refiner, the producer of perfection within the form, and the prime manipulator of the energies of god in such a way that the temple of the lord is indeed known in its true nature as that which "houses" the light. thus the shekinah will shine forth within the secret place of the temple in its full glory. su

urnace and let him drop within the rose-red centre the nature that retards. let the fire burn. quality..purification with fire. 6. god and his angels now arise and fuse the many in the one. let the blending work proceed. let that which causes all to be produce the cause of their cessation. let one temple now emerge. produce the crowning glory. so let it be. quality..the manifestation of the great white light (the shekinah. a.a.b) there is much of practical usefulness to the reader in a study of these qualities. when he believes himself to be upon a particular ray, they will indicate to him some of the characteristics for which he may look, and perhaps demonstrate to him what he has to do, what he has to express, and what he has to overcome. these qualities should be studied from two angles

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

we can realise the way that we should go. christ came in the fullness of time, just as humanity was approaching maturity, and showed us, in himself and through his life, what a man could be and was. the son of god is also the son of man! this fact has, perhaps, been forgotten in the emphasis laid upon his divinity. that divinity is there, and nothing can touch or hide it; it is radiance and pure white light. but the manhood is there also, a guarantee to us of our opportunity and of our potentialities, an endorsement of our faith. in the magnetic power, breathed out through the words of the beloved apostle as he portrayed christ as the son of god who speaks divinely, we have fallen down in love and adoration before that divinity. but his manhood is emphasised by- 36- from bethlehem to calv

faith which worketh by love, it goes on by living well to arrive at sight also, wherein is unspeakable beauty known to high and holy hearts, the full vision of which is the highest happiness."10 2 "after six days jesus taketh peter, james and john, his brother, and bringeth them up into a high mountain apart, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light "and behold, there appeared unto them moses and elias talking with him. then answered peter, and said unto jesus, lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for moses, and one for elias "while he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, this is my beloved

ves. its value seems inadequate for the experience of resurrection and for the gift of immortality. nor are we desirous, surely, of seeing the same psychic nature, with its aggregate of moods and feelings and sentient reactions to environing condition, hold sway over us again. equally surely, none of us are pleased to contemplate the old idea of a sugary heaven wherein we pass our time clothed in white robes, singing and talking upon religious matters. we have outgrown these ideas, and to them christ himself is a direct refutation. he rose from the dead and entered upon a life of increased active service. the "other sheep" which he had to gather must be sought and shepherded;11 his disciples must be trained and taught; his followers must be guided and helped; the kingdom of god must be org

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

agic, or the use of magical powers for selfish ends. the power to "sit upon the fence" till the selfish values emerge. disorder and chaos, through misunderstanding of the plan. the wrong use of speech to bring about chosen objectives. untruth- 27- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust sex magic. the selfish perversion of soul powers. leading to white magic, the use of soul powers for spiritual ends. the identification of oneself with reality. right order through right magic. power to cooperate with the whole. understanding of the plan. the magical work of interpretation. manifestation of divinity. a close study of the above suggested phrases, showing as they do the wrong and the right major expressions of ray force, will aid the student

forms constructed, the quality of the life which is expressed at any particular time or in any particular incarnation, the length of the life cycle, and the appearance and disappearance of any of the three form aspects. certain brief paragraphs will suffice to define each of the stages of appropriation. the paragraphs which detail the methods of detachment have been given earlier in a treatise on white magic. ray one. the energy of will or power. the destroyer aspect. souls on this ray are spoken of occultly as "crashing their way into incarnation. they appropriate dynamically that which they require. they brook no hindrance in the satisfactions of their desires. they stand alone in a proud isolation, glorying in their strength, and their ruthlessness. these qualities have to be transmuted

d techniques which are here tabulated anent the rays) then some further light can intelligibly be thrown upon the nature of the seven types of electrical phenomena which we call the seven rays. on the path of return and in connection with the process of detachment, which marks the progress of the soul towards release and the ending of the period of appropriation, certain passages in a treatise on white magic give clearly the intended technique. they are as follows, and are found on pages 288 and 289. ray one "let the forces come together. let them mount to the high place, and from that lofty eminence, let the soul look out upon a world destroyed. then let the word go forth 'i still persist" ray two "let all the life be drawn to the centre, and enter thus into the heart of love divine. then

ncomprehensible, even to the most developed of the beings in our planetary hierarchy. nor is it essential that we emphasize the details of living which must control the man who is seeking to function as a soul in command of the personality. these have oft been adequately outlined by disciples down the ages, and reduced to many words. they have also been dealt with in my earlier book a treatise on white magic and other books. our immediate problem is the application of these rules for discipleship and a steady progress in their practical technique. my present purpose is a far more difficult one, for this treatise is written for the future more than for present students. i seek to indicate the basic rules- 132- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lu

ecoming susceptible to this influence. 2. personalities, of whom there are many today. 3. a vast number of people who are awakening to mental consciousness. 4. the great mass of humanity, who are the unawakened human beings and the bulk of the population of the world. in every phase of human history, the quality of the civilisation is the only thing that can in any way be conditioned by the great white lodge. the members of the lodge are only permitted to work with the emerging qualitative aspects of the divine nature. this is, in its turn, slowly conditioning the form life, and in this way the form aspect is steadily altered and adapted, as it progresses towards an increasing perfection. this conditioning process is carried forward through the souls who are returning to incarnation, for j

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

er in a period of spiritual unfoldment in every kingdom in nature. at the close of this period, the door into the animal kingdom will again be opened and opportunity offered to waiting embryonic souls. many also, at this time, can take initiation and hence the balancing of forces at either end of the human line of unfoldment. this is to be brought about by the renewed cyclic activity of the great white lodge and will be carried forward through the medium of those energies which are ushering in the new age. this crisis is upon us almost prematurely, owing to the exceedingly rapid advance made by humanity since 1850. through the driving urge of men themselves, a new realm and a new dimension has been contacted. humanity has loosed energies hitherto unknown and the effects are of a dual kind

of the world. the influence of these groups when permanently established and potently working will have a wider objective than just the elevation of humanity. the potent rhythm which animates the inner brotherhood of the lodge of masters will make itself felt everywhere on earth and these groups, if successful, may be regarded as the first step toward the emergence into manifestation of the great white lodge. but remember this: the keynote of the lodge is not attainment or degree. it is stable relationship, unity of thought, plus diversity of method, of effort and of function and its quality is friendship in its purest sense. the brotherhood is a community of souls who are swept by the desire to serve, urged by a spontaneous impulse to love, illumined by one pure light, devotedly fused and

at any of you will see materialise in this present lifetime. have you realised, however, my brothers, what occult progress in the world you have been permitted to see during this present lifetime? have you glimpsed the magnitude of the present push that is being made by the masters and have you recognised their plans taking shape before your eyes? have you grasped the essentials of what the great white lodge has done during the past twenty-five years and the extent of the work in which disciples and aspirants everywhere have been permitted to share? i would like briefly to enlarge somewhat upon this so as to make the picture clearer to your eyes in order that you may cooperate with greater intelligence, for this is above everything else group work. slowly and gradually, as far as you are a

n over the interest and opportunity offered by the group work. along with these most normal and right reactions are to be found much ignorance as to the true significance of the work, a good deal of selfish pleasure and some ambition. this is natural, for no perfection is yet to be expected among disciples. if perfection existed, you would all be found working in a different relation to the great white lodge. in order to clarify this group work which the hierarchy plans and enable you to grasp the intent clearly, i will tell you something of the purpose which lies behind the groups and of the general plan into which it is desired that they fit. in the early stages of any hierarchical experiment, much difficulty is encountered, owing to the material with which the initiating agents (such as

k to be done is only upon the inner planes and that he is working solely from mental or spiritual levels of consciousness is not right in his conception of the process. inner work which does not work out into objective activity upon the physical plane is wrongly oriented and inspired. these new types of groups will work together under the conscious guidance and suggestion of a member of the great white lodge. note the word "suggestion" my brothers. if these groups were subjected to the authority of such a member, then the objective of all the work undertaken would fail to materialize. an occult law would have been broken. free, intelligent assistance is what we are asking from all our disciples today, and we leave them free to render it or not as they like and in the manner which may seem

ALICE A BAILEY13 PROBLEMS OF HUMANITY

lity, of ability to handle its problems or to think in larger terms. the late world war was symptomatic of immaturity, of adolescent thinking, of uncontrolled childish emotions and of a demand by anti-social nations for that which does not belong to them. like children, they cry for "more. the intense isolationism and the "hands off" policy of certain groups in the united states, the demand for a white australia or south africa, the cry of "america for the americans, or british imperialism, the shouting of france for recognition, are other instances. they all indicate inability to think in larger terms; they are an expression of world irresponsibility; they indicate- 7- problems of humanity copyright 1998 lucis trust also the childishness of the race which fails to grasp the extent of the

he world. their problem is, therefore, unique. 2. the negro problem. this is another unique problem, with the negro constituting a majority in that great (and as yet undeveloped) continent of africa, and at the same time constituting a minority in the united states of america and one which is attracting great attention. this problem is unique in the sense that it is essentially the problem of the white people and one which they must solve because they produced it and have perpetuated it. if we can get some idea of the significance of these problems, materially and spiritually, and can gain some insight into the responsibilities involved, much of usefulness may be gained. in the case of the jews, the sin of separateness is deeply inherent in the race itself, as well as among- 55- problems o

into the responsibilities involved, much of usefulness may be gained. in the case of the jews, the sin of separateness is deeply inherent in the race itself, as well as among- 55- problems of humanity copyright 1998 lucis trust those among whom they live, but for the perpetuation of the separation the jews are largely responsible; in the case of the negro, the separative instinct derives from the white people; the negro is struggling to end it and, therefore, the spiritual forces of the world are on the side of the negro. 1. the jewish problem this problem is so old and so well known that it is difficult to say anything about it which will not be in the nature of a platitude, that will not indicate a bias of some kind (from the point of view of the reader) and that will not arouse in the j

produce of those countries and the labour of their inhabitants the french in the french sudan, the belgians in the belgian congo, the dutch and the british in south africa and the west coast of africa, the germans in german east africa and the italians in eastern africa. it is a sorry story of cruelty, theft and exploitation- 61- problems of humanity copyright 1998 lucis trust on the part of the white race, though much good also came out of it for the black race. the story of these relationships is still unfinished, and unless it is conducted in the future with righteousness and justice, may terminate in tragedy. there is, however, much improvement in the internal history of these territories, and there is much reason for optimism. the problem of the negro falls into two divisions: the pr

ere. africa is potential and the destiny of its countless millions of inhabitants is still in the embryonic stage; the relationship of its true inhabitants to the alien races who seek to dominate them remains still in the realm of political manoeuvring and commercial greed. it should, however, be recognized that in spite of the many attendant evils which follow ever on the trail of the exploiting white man, the impact of the white races on the "black continent" has brought great evolutionary development and benefits education, medical aid, the ending of the ceaseless tribal wars, sanitation, and a more enlightened religious system in the place of the barbaric cults and crude religious practices. much evil followed the explorer, the missionary and the trader but much good also followed in t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

well the "spirits of just men made perfect (heb. xii.23; here the spiritual guides of the race are to be found and here the spiritual executives of god's plan live and work and oversee human and planetary affairs. it is called by many names by many people. it is spoken of as the spiritual hierarchy, as the abode of light, as the centre where the masters of the wisdom are to be found, as the great white lodge. from it come those who act as messengers of the wisdom of god, custodians of the truth as it is in christ, and those whose task is to save the world, to impart the next revelation, and to demonstrate divinity. all the world scriptures bear witness to the existence of this centre of spiritual energy. this spiritual hierarchy has been steadily drawing nearer to humanity as men have beco

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the widespread education of the masses and the many means of worldwide propaganda, these masses are themselves either thinking independently or are thinking as directed by the powerful minds everywhere to be found and which are seeking to control world events. hence the increasing difficulty of the problem and one that is equally difficult for the lords of the left hand way as it is for the great white lodge. this is a point which you should consider and discover the implications- 19- the destiny of the nations copyright 1998 lucis trust humanity itself is rapidly arriving at the point where its united will will be the determining factor in world affairs and this will be due to the unfoldment of the mind through the success of the evolutionary process. it is right here that many experiment

with clarity for themselves and their minds are consequently plastic and receptive to the powerful forces directed by the two contributing groups the spiritual workers of the planet and the material workers. because the bulk of human beings are still materially focussed, the forces which work on the side of matter find a line of least resistance which is not available to the masters of the great white lodge. this danger is, however, lessening decade by decade. let me illustrate these facts for you by means of the two rays which are our immediate consideration. both of them as is ever the law express themselves through a higher and lower form or forms. one of the higher expressions of the out-going sixth ray is to be found in christianity, the spirit and principles of which were embodied f

attributes and ray characteristics which have hitherto never been revealed to the minds of men or sensed by them in their highest moments of inspiration; this is due to the lack of sensitivity of even the most advanced of the sons of men. their apparatus remains inadequately developed and so unable to respond to these higher divine qualities. even the christ himself and other members of the great white lodge are preparing themselves to register these divine attributes and consciously to merge themselves in a still higher process or scale of evolution; it will be obvious to you that the little conclusions of the little minds are some of the most dangerous factors today in world affairs. it will also be apparent to you how the lower and the higher expressions of a ray are closely related to

as yet what its major expressions will be, either higher or lower. human reactions have their place and as i have earlier pointed out even the masters themselves do not and cannot foretell what the results of the impacts of force may be nor what may eventuate as a result, though they can frequently determine the probable happenings. if i say to you that the higher expression of the seventh ray is white magic, do you really understand what i mean? i question it. have you any true idea of what is intended by these two words? i doubt it. white magic is realistically the- 22- the destiny of the nations copyright 1998 lucis trust power of the trained worker and executive to bring together into a constructive synthesis the "within and the without" so that that which is below may be recognisably

e soul and its outer expression. 5. the higher worlds of atma-buddhi-manas and the lower reflection of mind emotion and the physical nature. 6. the head and the heart, through the sublimation of the sacral and the solar plexus energies. 7. the etheric-astral planes and the dense physical plane. 8. the intangible subjective levels of existence and the outer tangible worlds. such is the task of the white magician and as evolution proceeds and becomes more complicated and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

f undertaken with due humility and caution, is greatly to be desired at the present time. such action should be recognized as being pioneering experimental ventures. groups of this sort have already appeared in various parts of the world and may well contribute to the success of the work of the new group of world servers. information about this worldwide group of servers is given in a treatise on white magic and in a treatise on the seven rays, vol. ii. foster bailey, july 1950 certain preliminary clarifications all groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. in order that you may clearly vision what you, as aspirants to discipleship have to do, and so intelligently cooperate, i will concisely state the purpose: dharma means duty, o

i gave you certain basic concepts and a skeleton outline of the subject as a whole (see the table of contents) today we will begin with our real discussion. as you know, it is not my intention to write a long and ponderous thesis on this subject. the books which will be compiled from the instructions offered to these groups of disciples, will not be heavy treatises as are those on cosmic fire and white magic. they will constitute a series of relatively short volumes, and must therefore be packed with information, and not discursive in style- 27- glamour: a world problem copyright 1998 lucis trust above everything else, my brothers, these instructions must be of a definitely practical value and must leave the student with the realisation that he understands better the subtle world of though

t has been dispelled, illusion, as it can be understood in the human family, disappears. the man stands free. the illusion of the mental plane can no longer deceive him. his mind is a pure instrument for the reflection of light and of truth. the glamours of the astral plane have no further hold over him, and the astral body itself fades out. you will remember that i hinted to you in a treatise on white magic that the astral body itself was an illusion. it is the definition of the illusory mind upon the mental plane of that which we call the sum total of the desires of the man in incarnation. when illusion and glamour have both been overcome, the astral body fades out in the human consciousness. there is no desire left for the separated self. kama-manas disappears, and man is then regarded

centre between the shoulder blades as a radiant sun. i might here point out that this is, in the individual, the microcosmic correspondence to the "heart of the sun" which is always directed by the "central spiritual sun" localised in the head. get this picture clearly into your consciousness, for it involves the dual, yet synthetic, activity of the head and the heart. 4. then see a shaft of pure white light, broad and brilliant, pouring out of the heart centre between the shoulder blades, on to that localised glamour with which you, as a group, are dealing. what this localised area is, i will presently disclose. 5. when this is clearly defined in your mind and inspired by your desire and force, and when you have the entire symbolic picture clearly visualised, then see your particular shaf

motions and mind from any latent antagonisms, from any hatreds, from any preconceived ideas of right or wrong but that you simply fall back upon the love of your souls, remembering that both jews and germans are souls as you are and identical in their origin, their goal and their life experience with yours- 88- glamour: a world problem copyright 1998 lucis trust as you pour out the stream of pure white light (as stage iii instructs you, see to it that it pours through you with purity and clarity as one stream. then see it bisect into equal quantities or proportions one stream of living light and love going to the jews and the other to the german peoples. the quality of your love will count and not so much the accuracy of your analysis or the perfection of your technique. c. the contrast be

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ghtforms to the brain of the disciple. in time, and as the result of technical training, the disciple can in this way reach the mind and brains of other disciples. this is an exceedingly interesting stage. it constitutes one of the major rewards of right meditation and involves much true responsibility. you will find more anent this stage of telepathy in my other books, particularly a treatise on white magic*(2) this much that i have outlined here is practically all that concerns man in his own inner individual contacts and work and training. there is, however, a whole range of telepathic contacts which should be noted because they constitute the goal for humanity. 7. telepathic work between a master (the focal point of a group) and the disciple in the world. it is an occult truth that no

planetary life is concerned, there are certain great sources of impression and one or two of them might here be noted; you will thus gain some idea of the subtlety of the whole subject, of its close relation to energy impacts and of its group reception as differentiated from individual reception, as is the case in any telepathic rapport. 1. the impression of shamballa by: a. members of the great white lodge on sirius. the recipients of this impression are the highest members of the great council, presided over by the lord of the world. so subtle is this impression that these great lives can only receive it with accuracy when in full joint conference of the entire council, and also after due preparation. b. from one or other of the constellations which are at any particular time astrologic

ning upon their way. and thus i stand. and standing thus, revolve and tread this way the ways of men, and know the ways of god. and thus i stand- 113- telepathy and the etheric vehicle copyright 1998 lucis trust endnotes 1: discipleship in the new age, i. page 87. 2: pages 176-180, 415, 427-428, 477-478. 3: a treatise on the seven rays, ii, 113. 4: the light of the soul, page 33. 5: a treatise on white magic, page 320. 6: discipleship in the new age, i, 777. 7: a treatise on the seven rays, ii, 629-751. a treatise on white magic, 398-433. 8: discipleship in the new age, volume ii, section 3. 9: education in the new age and a treatise on the seven rays, volume v. 10: discipleship in the new age, volume ii, section 3. 11: discipleship in the new age, vol. ii. 12: the reappearance of the chri

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

nd the unicorn. this secret is preserved for us in the ancient nursery rhyme about the "lion and the unicorn going up to town" and contains in a peculiar way the secret of initiation and the "going up" of the human being to the portal of admittance into the hierarchy as well as the "mystic raising" of which masonry holds the key. this deals with the emergence of the consciousness of the initiate (white and one-pointed) and the defeat of the king of beasts (the personality) leading to the triumph of group and world consciousness, of selflessness and illumination over self-consciousness and selfishness. in the true rendition of this ancient myth the king of beasts is blinded and killed by the piercing of his eye and heart by the long horn of the unicorn- 93- a treatise on the seven rays- vol

hich when studied will reveal divine intent in man, will mark the points of crisis in his progress and will (when the three influences which they express have done their work) carry the man "from door to door, for leo is the next sign to cancer, and sagittarius is the sign which precedes capricorn" i am quoting from an ancient book on the signs. sagittarius is sometimes depicted as an archer on a white horse and a study of the meaning of this symbolism will reveal a great deal of inner teaching. this is one of the later ways of portraying this constellation. earlier, in atlantean days (from which period we have inherited what we know about astrology, the sign was frequently depicted by the centaur the fabulous animal which was half a man and half a horse. the horse symbolism dominated atla

just as the ram and the lamb are prominently to be found in our modern presentations. this earlier sign of the centaur stood for the evolution and the development of the human soul, with its human objectives, its selfishness, its identification with form, its desire and its aspirations- 105- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the archer on the white horse, which is the more strictly aryan symbol for this sign, signifies the orientation of the man towards a definite goal. the man is then not part of the horse but is freed from identification with it and is the controlling factor. the definite goal of the centaur, which is the satisfaction of desire and animal incentives, becomes in the later stages the goal of initiation, which meets wit

h interest to the illumination of the same mind through focus upon the soul. an ancient catechism which all disciples have to master, asks the following questions and supplies the needed answers "where is the animal, o lanoo? and where the man? fused into one, o master of my life. the two are one. but both have disappeared and naught remains but the deep fire of my desire. where is the horse, the white horse of the soul? where is the rider of that horse, o lanoo? gone towards the gate, o master of my life. but something speeds ahead between the pillars of an open door something that i myself have loosed. and what remains to thee, o wise lanoo, now that the horses of two kinds have left thee and the rider, unattached, stands free? now what remains? naught but my bow and arrow, o master of m

which he has descended in scorpio and sees ahead of him the mountain in capricorn which he knows he must eventually climb. he walks no longer in the dark, for he sees what he has to do and he therefore makes rapid progress and travels "fast upon the way" he "flies from point to point, searching for the arrows which he has discharged" he has, figuratively speaking, to dismount constantly from his white horse (the developed and purified personality) and find where the arrows of intuitional aspiration will take him; he travels upon the "wings of the soul (note the relationship to the winged feet of mercury, the messenger of the gods) and becomes, in his own personality, himself the winged god: mercury, as you know, governs gemini, the polar opposite of sagittarius. this he does until he has

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

r, i am still conscious that i am breaking rules if i put my elbows on the table-which i do. after lunch we had to lie on a flat sloping board for an hour whilst our governess read aloud some improving book and then again a walk followed, after which we did our lessons till five o'clock. at that hour, we had to go to the bedroom where the nurse or maid got us ready to go down to the drawing room. white frocks, colored sashes, silk stockings and well brushed hair were the order and then, hand in hand, we had to go to the drawingroom where the house party were sitting after tea. there we stood in the doorway and made our curtsies and thus endured the misery of being talked to and inspected until our governess came to fetch us. our own schoolroom supper was at 6:30 and after it was finished w

lst we sing this hymn we shall either sing it 'when we gather at the river we shall be happy foriver' or 'when we gather at the rever we shall be happy forever" i looked up and there at the back of the room was a general, his adjutant and his staff who had come down to inspect the home and see what we were doing. they discovered, with astonishment, a somewhat religiously flippant young woman in a white dress and blue sash who resembled no evangelist they had ever pictured. i would like to say here that i have always met with endless kindness from the officers of the various regiments and i suppose that the moments in my life (now far behind) when i really was preposterously conceited were coming out of church, after church parade, and getting saluted by the officers and men. the thrill i g

public lectures. the next phase of the lesson was presented to me in india. i had gone to umballa to open the- 48- the unfinished autobiography copyright 1998 lucis trust soldiers home there and had taken with me my old personal bearer, a native called bugaloo. i expect i have not spelt his name right, but it is of no moment. i believe he really loved me. he was an ancient gentleman with a long, white beard and he never let anyone do anything for me if he were anywhere around; looking after me with the most meticulous care, travelling everywhere with me, caring for my room and bringing me my breakfast every day. i was standing one day on the verandah of our quarters in mumballa, looking out on the road in front of the compound and at the countless hordes and throngs of indians hindus, moh

and took pleasure in telling him so. she saw to it that i had the best that it was in her power to provide. i loved her and she was my one confidante- 60- the unfinished autobiography copyright 1998 lucis trust it was then, for the first time in my life, i came up against the racial problem. i had no anti-negro feeling, except that i did not believe in marriage between the coloured races and the white for it never seemed to work for happiness on either side. i was appalled to discover that under the american constitution we stood for equality for all men but that (through the poll tax and poor education) we most carefully saw to it that the negro was not equal. things are better in the north than in the south but the negro problem is one that the american people will have to solve. the co

f humanity. here was a whole section of my fellowmen who were being refused the rights of the constitution under which they had been born. since then i have thought and read and talked about this problem of the minorities. i have many negro friends and i think i may claim that we understand each other. i have found negroes as cultural and as fastidious and as sound in their thinking as many of my white friends. i have discussed the problem with them and i know that all they ask is equality of opportunity, of education, of work and living conditions. i have never met one who was demanding social equality, though the time is coming when they must and will have it. i have found that the attitude of the cultured and educated negro towards the undeveloped members of their race is reasonable and

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

gh the use of psychology. 3. through the activity of the soul. i have also stated that the major causes of disease are three in number: they are psychological in nature; they are inherited through group contact; and they are karmic. remember, however, that these are the secondary causes and with the first of these we will now deal. 1. causes arising in the emotional-desire nature in a treatise on white magic, i gave the world for the first time information as to the nature and the control of the astral body. this book is practically the first one ever given out to the public on this theme. much has been given in the past on the subject of the physical body and its care, both by exoteric and esoteric science. much of it is true, and some of it is illusion. it is illusion because it is based

n because it is based on false premises. modern esotericists have dealt with the subject of the etheric body, and this too has been partially true and partially false, but it is more generally true- 20- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust from the occult point of view than it is exoterically. i may surprise you here if i tell you that a treatise on white magic is also true as far as it goes, but it is necessarily limited, and because of these limitations it is also partially incorrect. does the above statement astonish you? remember, how can it be entirely true when we consider the limitations of your power to comprehend? it is impossible for me to convey to you the truth, because there exist neither the terminology nor an adequate groundwor

. over-activity. group life. fourth ray ajna s elfishness. i nsanities. m ysticism. harmony. dogmatism. fifth ray. throat lower psychism. wrong metabolism. creativity knowledge. certain cancers. sensitivity. inspiration sixth ray. s olar plexus emotionalism. nervous diseases. a spiration. devotion. gastritis right direction. liver trouble. seventh ray. b ase of the self-interest. h eart diseases. white magic. organisation. s pine pure selfishness. t umors. black magic. please remember in studying this tabulation that it is a generalisation, and only a partial listing of the types of disease which can be the result of the inflow of energy. it is only intended to be suggestive; the complexity of the human equipment and the intricacy of the ray energies are such that no hard and fast rules ca

in our aryan race, and one which we are bequeathing to the animal kingdom and are sharing with them. this is beginning to be realised. so close, however, is the relation between men and animals (particularly the domestic animals) that they today share with men practically all his ailments in some form or another, sometimes recognisable and sometimes not. curiously enough, the cause of this great white scourge is to be found in the fact of the shift of the life emphasis away from the emotional nature into that of the mind nature, producing a temporary starvation of the emotional nature. it is largely a disease of depletion. cancer, in its turn, was based similarly on a previous shift of the life force from the physical body into that of the emotional nature, producing an overdevelopment of

. these are fully covered in any ordinary medical treatise and textbook and i, my brothers, am no trained physician or medical authority, nor have i the time to be engrossed with the technicalities. what i am concerned with is to give the world some idea of the true and occult causes of disease and their hidden origins, and with the work of healing, as it is carried on and sanctioned by the great white lodge. the work is, in reality, that of the judicious use of energy, applied with love and science. all that i tell you is the result of experiment. such healing falls into two categories: 1. in magnetic healing, the healer, or the healing group. does two things: a. he attracts to the healing centre that type of energy which will counteract the disease. this is necessarily a vast subject and

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

n the new age copyright 1998 lucis trust comprehension of the condition of the glandular and physiological equipment, upon certain specific tests, and upon the new form of astrology. i would here make a simple request to the earnest student. ponder on the following four statements: 1. the antahkarana expresses the quality of the magnetism which opens the door into the teaching centre of the great white lodge. 2. the antahkarana is the conscious integrating force. 3. the antahkarana is the medium of light transference. 4. the antahkarana concerns the continuity of man's perception. the process of unfoldment i would like to add to the preceding analogy one more, which will serve to clarify the process of unfoldment in your minds and make the entire theme (from the racial angle) still more cl

e deeper into the world of hidden forces. they may be energies which, for him, would be evil were he to work with them, and these must be distinguished and discarded; there are others which he must learn to use, for they would prove beneficial and would increase his knowledge, and should therefore be regarded as good. bear in mind, however, that energies per se are neither bad nor good. the great white lodge, our spiritual hierarchy, and the black lodge employ the same universal energies but with different motives and objectives; both groups are groups of trained esotericists. the esotericist in training has, therefore: 1. to become aware of the nature of the forces which constitute his personality equipment and which he himself magnetically brought into expression in the three worlds. the

e three sciences will be regarded eventually as the three major concerns of the educational process and upon them will the emphasis increasingly be placed. we have now laid the ground for a consideration of the three sciences which will dominate the thought of educators in the coming age. the building and the development of the antahkarana, the development of the power to control life and to work white magic through the science of meditation, and also the science of service whereby group control and group relationship are fostered and developed these are the three fundamental sciences which will guide the psychologist and the educator of the future. these will also cause a radical change in the attitude of parents towards their children and in the methods which they employ to train and tea

astral body to the mental vehicle. this thread passes from the ajna centre to the head centre and from thence to the mind body, picking up the energy of the other two threads mentioned above, unites with the force from the knowledge petals. though these three energies are woven into one thread finally, yet they remain distinct. it should be borne in mind that the soul body is constructed of pure white light, whilst the light out of which the etheric body is made is golden. the science of the antahkarana deals, therefore, with the entire incoming system of energy, with the processes of usage and transformation and fusion. it deals also with the outgoing energies and their relationship to the environment and is the basis of the science of the force centres. the incoming and the outgoing ene

ense of service in the future. e. application of the concept of service to our modern educational developments- 102- education in the new age copyright 1998 lucis trust endnotes 1: one of the three major centres through which deity manifests: shamballa, where the will of god is known; hierarchy, where the love of god holds sway; humanity, embodying the intelligence aspect of god. 2: a treatise on white magic, pages 398-433; a treatise on the seven rays, vol. ii (esoteric psychology, pages 629-751- 103- education in the new opcopyright 1998 lucis trust discipleship in the new age- volume ii by alice a. bailey copyright 1955 by lucis trust copyright renewed 1983 by lucis trust dedicated to the master djwhal khul introduction mrs. bailey asked me to write an introduction to the second volume

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

y can accomplish the greatest good. ponder on this. i have given you much in this instruction. i seek to make my ashram useful at this time of crisis. we have had a great crisis of materialism and the powers of darkness have very nearly assumed control. but we are seeing the slow domination of the good. humanity has been the battleground for a major conflict between the two great lodges the great white lodge and the black lodge. the former is now gradually gaining control. the withdrawal (quite imminent in time, my brothers) of the evil group will leave humanity relieved but bewildered, beaten to the ground, but with enough strength to rise to greater heights- 29- discipleship in the new age- volume ii copyright 1998 lucis trust than ever before. for this withdrawal i ask you to prepare wi

r third initiations should register them in their brain consciousness. as i have often told you, the initiate consciousness is not the factor which- 49- discipleship in the new age- volume ii copyright 1998 lucis trust requires to be thus recorded; it is seldom so. recognition of it comes when the candidate is participating in the "esoteric installation" of a candidate into the ranks of the great white lodge. what the disciple undergoing initiation (and i choose the word "undergoing" with deliberation) must and eventually does record are the crises which brought about his fitness to take initiation, as it is erroneously called in theosophical circles. these, correctly handled and surmounted, will result in his being an initiate a very different interpretation to the current theosophical on

ntinuity of the ageless wisdom and constitute the latest emanation of the ageless wisdom issued by the hierarchy. they must not be permitted to become a bible of a sect, as has been the case with the secret doctrine and the theosophical society. this incidentally has been a profound disappointment to the hierarchy. a.a.b. must not be turned into an occult authority. those connected with the great white lodge favour no bibles or authorities only the freedom of the human soul. the teaching matters, not the source or the form. let me reiterate for the sake of clarity: none of you has any responsibility for the arcane school or for the service activities though you can work helpfully, with humbleness and pure motive in any or all of them, under the direction of a.a.b. or of those into whose ha

energy which must be considered; there is also a focussing of consciousness and a receptivity which can develop into fixed intention; this can be followed later by a recognition in the physical brain consciousness of what has transpired. forget not that in detail the new group of world servers is composed of the following groups: 1. initiates and disciples who are consciously a part of the great white lodge. 2. aspirants and lesser disciples who are affiliated with the hierarchy, but who do not usually possess that continuity of consciousness which will come later. 3. those upon the probationary path who are not yet affiliated with the hierarchy; they are, however, subject to hierarchical impression and are determined to serve their fellowmen- 144- discipleship in the new age- volume ii c

r. 4. the principle of unanimity. 5. the law of spiritual approach. 6. the principle of essential divinity. if you will study the many books which i have written, you will discover that they have been basically occupied with the rules which govern the ability to do group work which is the work to which the hierarchy is eternally committed. i have given you the rules for disciples in a treatise on white magic, the rules for aspirants in initiation, human and solar, the rules for disciples and initiates in a treatise on the seven rays, volume v. in other volumes you will find the rules for group work; all these rules are, in essence, modes of conduct which, when imposed upon, impressed upon and followed up by an aspirant, will enable him to reach an understanding of spiritual law and of the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

an culture and civilisation along this particular line of freedom. again, i repeat, they must do this along with other groups, working along similar lines, either consciously or unconsciously. the second task of this group of disciples is to act as a bridge for forces which are seeking etheric expression and which emanate from soul levels, via the mind. i have earlier pointed out in a treatise on white magic that the astral plane is itself an illusion. when the first task of the groups working with world glamour is accomplished this will be evident. i can give you as yet no real idea of the underlying meaning, for you are all working in some measure upon the plane of illusion and of glamour, and for you the world illusion exists and the astral plane is for you a fact. but this i can say: f

itself an illusion. when the first task of the groups working with world glamour is accomplished this will be evident. i can give you as yet no real idea of the underlying meaning, for you are all working in some measure upon the plane of illusion and of glamour, and for you the world illusion exists and the astral plane is for you a fact. but this i can say: for the initiate members of the great white lodge the astral plane does not exist. they do not work on that level of consciousness, for the astral plane is a definite state of awareness even if (from the spiritual angle) it has no true being. it embodies the great creative work of humanity down the ages, and is the product of the `false' imagination and the work of the lower psychic nature. its instrument of creative work is the sacra

s whose major task it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of opposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered awareness, there is no problem of respo

share in common and that is the power to heal. their ability to act as magnetic healers works out in various ways, predominantly in the realm of psychological readjustments and psychic disentanglements, and only incidentally and as a result of the two above activities in the processes of bodily healing. you will note from the above, that the healing work done by the initiate members of the great white lodge is threefold psychological, bringing in the soul; psychic, releasing the lower psychic nature from illusion so that the psyche or soul can have full sway; physical, as the result of the inner psychological and psychic adjustments. this triple healing activity is intended to be the objective of all groups working as this third group, the magnetic healers, should work; thus will be broug

terial, separative and personal ends. it is not easily available, therefore, for the spread and culture of goodwill and this applies equally to the money which is in the hands of aspirants, as in the hands of those who are purely selfishly minded. so many aspirants have not learnt to give with sacrifice. if you can reach some of the financial abundance and deflect it towards the ends of the great white lodge of which the christ is the master, it will be, at this time, one of the most constructive things you can do to help. in this time of stress and strain, my brothers, i would remind all aspirants and disciples that there is no need for the sense of futility or for the registration of littleness. the seed groups that will function in the new age are, at this time, in the dark and growing

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

e effect under cyclic law and its consequences, as they work out upon the physical plane, has produced and is producing all the changes of which mankind is so terribly aware at this time. this swings into immediate conflict the past and the future, and in this statement i have expressed the deepest esoteric truth which mankind is competent to grasp; it brings into a culminating struggle the great white lodge and the black lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major l

masonry) must be recovered and is in process of discovery today. the mystics have sought after it; the masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession. 3. the sound is the sole expression of the ineffable name, the secret appellation of the one in whom we live and move and have our being, and who is known to the great white lodge through this name. remember always that name and form are synonymous terms in the occult teaching, and these two words hold the secret of manifestation. the goal of the initiate is identification with all forms of the divine life, so that he can know himself to be an integral part of that whole and can tune in on all states of divine awareness, knowing for himself (and not just theoret

alla, transmitting the purpose and motivating the plan of sanat kumara his life plan. what you call "the plan" is the response of the hierarchy to the inflaming purposeful will of the lord of the world. through sanat kumara, the ancient of days (as he is called in the bible, flows the unknown energy of which the three divine aspects are the expression. he is the custodian of the will of the great white lodge on sirius, and the burden of this "cosmic intention" is shared by the buddhas of activity and those members of the great council who are of so elevated a consciousness and vibration that only once a year (through their emissary, the buddha) is it safe for them to contact the hierarchy. i am seeking only to point to a wider horizon than that usually registered by disciples and i use the

two initiations are taken, as you know, upon the astral plane, and bring complete release both from that plane of glamour and from the realm of maya. all throughout this period, the organisation of the etheric plane has been going on, subject to the impact of energies and forces as listed above, plus certain other energies (latent or potent) with which we have no immediate concern. both the great white lodge and its opponent, the black lodge, increased steadily in potency. gradually the forces took organised form and the four "veils of maya" or the seven separating energies became well-defined. when this differentiation was complete, two great planetary events (if i might call them so) were consummated: 1. the seven centres in the human body (five up the spine and two in the head) were eso

are very few in germany, owing to the concentration in that unhappy land of the power of the black lodge and also to the misuse of the shamballa force. this force has been isolated and its destructive aspect utilised in germany, and this has been done without the paralleling activity of the love energy of the hierarchy. it is this fact that has made it impossible (since 1933) for disciples of the white lodge to enter. elsewhere, however, the concentration of active disciples is greater than at any other time in human history. i have emphasised this point because our second phrase "let the group widen all the rents within those veils" has reference here to disciples and the groups which they have everywhere gathered around themselves. it is these groups, many in number and differing in ray

ALICE BAILEY THE LABOURS OF HERCULES

we are told, the sun god, as the zodiacal horse, was supposed by the vedic aryans to die to save all flesh. the sun chariot of apollo is depicted as drawn by horses, and the "princely sign of the ram" is closely connected with the horse symbology, a fact to which this first labor bears witness. reference to books on symbology will show us that the horse [35] stands for intellectual activity. the white horse symbolizes the illumined mind of the spiritual man, and so we find in the book of revelations that christ comes forth riding upon a white horse. black horses represent the lower mind, with its false ideas and erring human concepts. the brood mares, such as we meet in this first labor, indicate the feminine aspect of the mind as it gives birth to ideas, to theories and to concepts. the

sentation of the soul directing the ungainly body. this relationship in which each aspect achieves due importance is characteristic of the more highly organized libran. thus is the principle of balance observed. the libran goes about weighing and balancing all things. this attitude frequently makes him appear hesitant and indecisive. knowing that there are innumerable gradations between black and white, he is seldom inclined to be an extremist. he knows that those who are regarded as pillars of society may be pharisees, and the unostentatious and humble, the salt of the earth; that those who protest their excellence most vehemently may be the least meritorious; that the worldly wise may act like fools, and fools may stumble upon treasures; that the judgments of the world may be reversed by

d. that line of thought has died. it is valuable to get the big picture and learn to interpret it in the various aspects of the personality. scorpio, the sign of magic magic does not mean doing curious things: true magic is the expression of the soul through the medium of the form. black magic is the use of form in order to gain what we want for the form. black magic is unadulterated selfishness. white magic is use of the soul for purposes of human uplift, utilizing the personality. why is scorpio the sign of magic? an ancient book says "virgo is the witch, she prepares the ingredients which are weighed in the balances in libra, and in scorpio the magical work is carried forward. in terms of the aspirant this means that in virgo i discovered the christ in myself, that down the ages my form

e great mire, the great illusion and stands free with the goal clear in front of him. gemini is the opposite of sagittarius; gemini duality; sagittarius unity, the onepointed going forward, the unified personality, conscious of the soul, determined to enter the sign capricorn where the great transition is made out of the fourth into the fifth or spiritual kingdom. sagittarius is the archer on the white horse, sometimes pictured as the centaur with the bow and arrows. in these two modes of picturing- the centaur half human and half animal, the archer on the white horse, half human and half divine- you have the whole story. a white horse is always the symbol of divinity. christ came forth riding on a white horse. there you have sagittarius in the book of revelation. it is a [160] double sign

AN INTRO TO STUDY OF THE KABALAH

grandeur, that the human elements affording the bases of the analogy quite disappear in the heavenly man of their divine reveries. permit me to afford to you an example of one sublime, deific dream "in this conformation he is known; he is the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones; in his symbols he is knowable although he is unknowable. white are his garments, and his appearance is as a face, vast and terrible in its vastness. upon a throne of flaming brilliance is he seated, so that he may direct its flashing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand

ANALYSIS OF THE 5 6 INITIATION

. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of

ed deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering. although black is symbolic of evil, in this instance, it is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cro

ANTINOMIANISM

tanton levee's (a.k.a. anton szandor lavey "satanic bible" ritual is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized are the essential determinants. whether a candle is white or black doesn't mean squat in and of itself. however, how the symbolism of the colored candle is perceived within consciousness and then manifest as a psychological component within oneself and their environment means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can be within

ARADIA GOSPEL OF THE WITCHES

whom i love is her of monteroni.and now, gianni, to horse; mount and away! so he mounted the cat, which flew as quick asthought, and found the mare, and having pronounced over it the incantation, it became a womanand said: in nome della fata diana!tu possa divenireun giovane bellobianco e rosso!di latte e sangue!in the name of the fairy diana!mayest thou hereby becomea beautiful young man,red and white in hue,like to milk and blood!after this he found the goat and conjured it in like manner, and it replied: in the name of the fairy diana!be thou attired more richly than a prince!so he passed to the hall, where he was wooed by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so changed

es were born.all things were made by diana, the great spirits of the stars, men in their time and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it was very beautiful, and there he saw a thousand littlefairies, shining white, dancing in the light of the full moon.gladly would i be like you, o fairies! said the youth, free from care, needing no food. but what areye?we are moon-rays, the children of diana, replied one: we are children of the moon;we are born of shining light;when the moon shoots forth a ray,then it takes a fairys form.and thou art one of us because thou wert born when the moon, our mother diana, w

till another grace.give me one glorious wedding, and with itfull many bridesmaids, beautiful and grand;and if this favour thou wilt grant to me,true to the witches gospel i will be!when rorasa awoke in the morning, she found herself in another house, where all was far moremagnificent, and having risen, a beautiful maid led her into another room, where she was dressed ina superb wedding-garment of white silk with diamonds, for it was her wedding-dress indeed. thenthere appeared ten young ladies, all splendidly attired, and with them and many distinguished per-sons she went to the church in a carriage. and all the streets were filled with music and people bear-ing flowers.so she found the bridegroom, and was wedded to her hearts desire, ten times more grandly thanshe had ever dreamed of. the

any churches you may see the madonna and moon, but it is diana la dea della luna.the name rorasa seems to indicate the latin rosthe dew, rorare, to bedew, rorulenta, bedewed in fact, the goddess of the dew. her great fall and being lifted by diana suggest the fall of dew bynight, and its rising in vapour under the influence of the moon. it is possible that this is a very oldlatin mythic tale. the white silk and diamonds indicate the dew. page 42 chapter x.madonna diana.the madonna is essentially the goddess of the moon. naples in the ninties, by e. n. rolfe.once there was, in the very old time in cettardo alto, a girl of astonishing beauty, and she wasbetrothed to a young man who was as remarkable for good looks as herself; but though well bornand bred, the fortune or misfortunes of war or

BALANONES TEMPLE OF SET FAQ

r members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degree member wears a white medallion. this is a period of trial membership, in which the member begins to explore our philosophies, our practices, and our society. the member can decide whether our organization is one which will help the member's personal growth, and if not he is welcome to leave at any time, with our good wishes. likewise, during this period we determine whether the member will function well within o

or medallion, that person is not a member. june 2001: recently we've seen a couple of medallions being auctioned on ebay. if someone has our medallion, that is not proof they are currently a member, and maybe not proof they ever were. but if they do not have a medallion, then they aren't a current member* all online members of the priesthood have a xeper.org email address (example: priest thomas white's email address within our domain is twhite@xeper.org) anyone claiming online to be a member of the priesthood should be able to supply their name@xeper.org or alias@xeper.org email address, and should be able to respond to any email sent to that address. anyone online who cannot give you an email address @xeper.org, or who cannot answer mail sent to that address, is not a member of the prie

BAPHOMANTIS LUCIFERIAN SATANIC MASS

od. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right place the daggar (knife,sword (pitcher of water, bowl and aspergian optional) hold mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking around the altar (3x's

BASIL VALENTINE TWELVE KEYS

in obtain the victory. but no such triumph can take place unless the king imparts great strength and potency to his water and tinges it with his own colour, that twelve keys of basil valentine 33 of 95 thereby he may be consumed and become invisible, and then again recover his visible form, with a diminution of his simple essence, and a development of his perfection. a painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. when you have accomplished the same thing in our art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. for our sulphur does not burn, but nevertheless its brilliancy is seen far and near. nor does it co

uch as seek it at god s hands in heartfelt prayer, and give genuine proofs of their gratitude by service rendered to him, and to their needy neighbour. hereunto i may add, in conclusion, that one work is developed from another. first, our matter should be carefully purified, then dissolved, destroyed, decomposed, and reduced to dust and ashes. thereupon prepare from it a volatile spirit, which is white as snow, and another volatile spirit, which is red as blood. these two spirits contain a third, and are yet but one spirit. now these are the three spirits which preserve and multiply life. therefore unite them, give them the meat and drink that nature requires, and keep them in a warm chamber until the perfect birth takes place. then you will see and experience the virtue of the gift bestow

hole art, howbeit set in the lowest and meanest place. although by its swift flight it has risen to the loftiest height, far above all other luminaries, its feathers must be clipped, and itself twelve keys of basil valentine 60 of 95 brought down to the lowest place, from whence it may once more be raised by putrefaction, and the quickening caused by putrefaction, by which the black is changed to white, and the white to red, until the glorious colour of the triumphant king has been attained. therefore, i say that though saturn may seem the vilest thing in the world, yet it has such power and effficacy that if its precious essence, which is excessively cold, be reduced to a metallic body by being deprived of its volatility, it becomes as corporeal as, but far more fixed than, saturn itself

ble to many, and it certainly does make an extraordinary demand upon the mental faculties; but that must be so because the substance is within the reach of everyone, and there is no other way of keeping up the divinely ordained difference between rich and poor. in the preparation of saturn there appears a great variety of different colours; and you must expect to observe successively black, grey, white, yellow, red, and all the different intermediate shades. in the same way, the matter of all the sages passes through the several varieties of colour, and may be said to change twelve keys of basil valentine 61 of 95 its appearance as often as a new gate of entrance is opened to the fire. the king shares his royal dignity with noble venus, and appears in splendid state, surrounded by all the

al end, consider the beginning! and be this medium commended unto your faithful care, wherein also god the father, son, and holy ghost, shall give unto you whatsoever you need both in soul and body. concerning the first matter of the philosophical stone seek for that stone which has no fleshly nature, but out of which a volatile fire is extracted, whence also this stone is made, being composed of white and red. it is a stone, and no stone; therein nature alone operates. a fountain flows from it. the fixed part submerges its father, absorbing it, body and life, until the soul is returned to it. and the volatile mother like to him, is produced in her own kingdom; and he by his virtue and power receives greater strength. the volatile mother when prepared surpasses the sun in summer. thus the

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

ejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons are assigned as the protectors of temples, sanctuaries, and monasteries. 6. gods (tib. lha; skt. deva: this class of beings does not really fit in with the other "demons" gods, as discussed above, are the celestial beings that inhabit the heavenly realm; they are white in color. the use of the term in this study will refer exclusively to this type of being in order to remain uniform. the words "deity" and "divinity" have thus provided suitable umbrella terms for all manner of supernatural beings. it is important to note that the tibetan word lha is far more convoluted in use. textual sources tend to use lha equally to refer to different beings, including t

. they are extremely savage and noxious in nature, and cause dropsy and drought. one of the primeval clans of tibet was also called dmu. mythologically, there is some connection between the tribe and the demon, which is related to tibet s early history.18 8. conqueror demons (tib. rgyal po: conqueror demons are the spirits of evil kings or high lamas who have broken their vows. they are generally white in color. 9. violator demons (tib. dam sri: these are spirits who have violated their vows in past lives and who can inspire individuals to do the same. they are part of a larger class of ambiguous demons called sri. 10. sky demons (tib. the u rang: these are ancient tibetan deities of ambiguous nature but who are primarily associated with the sky. they are also harmful, causing death and di

r of discounting their authenticity. terma literally means "treasure" or "concealed text" and refers to a category of scripture that originated in the eleventh century. the tradition states that the great buddhist 28 see cabez n and jackson 1996 for an exquisite collection of articles that explores the multiple facets of tibetan literature. 29 see payne 2006, pp. 5-6. 30 see payne 2006, p. 5. see white 2000, pp. 3-38; williams 2000, pp. 192-276; samuel 1993, pp. 406-435; snellgrove 1988; hopkins 2005; and payne 2006 for more on buddhist tantras. 18 master padmasambhava realized clairvoyantly that the practice of buddhism in tibet would be persecuted and all but extinguished shortly after his time. this dark period of persecution divides the two major ages in which the buddhist teachings en

stle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and arrogance, chorwa was reborn in a red egg of blood. his parents were the savage demon lord lekpa (legs pa "excellent" and the violence demoness dongmarma (gdong dmar ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" forefather of all might demons. when the egg burst open, the malicious violence demon tsiu marpo was born. due to his great maliciousness and hatred, six might demons emanated from tsiu marpo s body. from his head the black obstructive might demon arose. from his white bones the divine might demon arose. from his body heat and radiance the rock might demon arose. from his blood t

etizing of a given story or etiology. certainly, in the imperfect art of historiography, records are selective; the events in the lives of significant historical figures are exaggerated while those of less significant figures can become conflated or even lost. this tendency occurs in order to create a coherent narrative structure that coincides with the particular agendas of the historian. hayden white explains this phenomenon with regards to western historiography as a literary stylization. history is not fictional, but it incorporates many similar elements found within fiction, such as moods and a timeline with a perceivable beginning, middle, and end. this occurs because a historian pulls information from a sea of data that he or she considers especially significant in order to create a

BLAVATSKY H P ANTHROPOGENESIS

her back; on her side. she would call no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men, terrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. displeased they were. our flesh is not there. no fit rupas for our brothers of the fifth. no dwellings for the lives. pure waters, not turbid, they must drink. let us dry them. 8. the flames came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched the

nd to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great fire. man remained an empty senseless bhuta. thus have the boneless given life to those who became men with bones in the third- v. 18. the first were the sons of yoga. their sons the children of the yellow father and the white mother. 19. the second race was the product by budding and[[vol. 2, page] 18 the secret doctrine. expansion, the a-sexual from the sexless- thus was, o lanoo, the second race produced. 20. their fathers were the self-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight. 21. when the race became old, the old waters mixed with the fresher wa

ed and disappeared in the new stream, in the hot stream of life. the outer of the first became the inner of the second. the old wing became the new shadow, and the shadow of the wing- vi. 22. then the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man and woman. 23. the self-born were the chhayas: the shadows from the bodies of the sons of twilight- vii. 24. the sons of wisdom, the sons of night, ready for rebirth, came down, they saw the vile forms of the first third "we can choose" said the lords

s. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini, with little minds. 42. they built temples for the human body. male and female they worshipped. then the third eye acted no longer- xi. 43. they built huge cities. of rare earths and metals they built, and out of the fires vomited, out of the white stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46

e, carried them in his flight to yin (see "mythical monsters" by c. gould, p. 27[[vol. 2, page] 55 unaided physical nature fails. 6. the water-men terrible and bad she herself created. from the remains of others (from the mineral, vegetable and animal remains) from the first, second, and third (rounds) she formed them. the dhyani came and looked. the dhyani from the bright father-mother, from the white (solar-lunar) regions they came* from the abodes of the immortal-mortals (a (a) the explanations given in our stanzas are far more clear than that which the legend of creation from the cutha tablet would give, even were it complete. what is preserved on it, however, corroborates them. for, in the tablet "the lord of angels" destroys the men in the abyss, when "there were not left the carcase

BLAVATSKY H P COSMOGENESIS

ons giving each 1/2 of certitude will produce 1023/1024, etc, etc. the occultist may remain satisfied, and care for no more[[vol. 1, page xlviii[[blank[[vol. 1, page 1] proem- pages from a pre-historic period. an archaic manuscript- a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process- is before the writer's eye. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point. the first, the student knows to represent kosmos in eternity, before the re-awakening of still slumbering energy, the emanation of the word in later systems. the point in the hitherto immaculate disk, space and eternity in pralaya, denotes the dawn of differentiation. it is the point in the munda

ess, periodical kosmos, this germ being latent and active, periodically and by turns. the one circle is divine unity, from which all proceeds, whither all returns. its circumference- a forcibly limited symbol, in view of the limitation of the human mind- indicates the abstract, ever incognisable presence, and its plane, the universal soul, although the two are one. only the face of the disk being white and the ground all around black, shows clearly that its plane is the only knowledge, dim and hazy though it still is, that is attainable by man. it is on this plane that the manvantaric manifestations begin; for it is in this soul that slumbers, during the pralaya, the divine thought* wherein lies concealed the plan of every future cosmogony and theogony[[footnote(s* it is hardly necessary t

t 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, which in itself is three, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the depths of the ocean of life. 5. the root remains, the light remains, the curds remain, and still oeaohoo is one. 6. the root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. darkness vanished and was no more; it disappeared in its own essence, the bod

ng it from east to west. he shuts out the above, and leaves the below to be seen as the great illusion. he marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters. 8. where was the germ and where was now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and that is light, the white brilliant son of the dark hidden father. 9. light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother. 10. father-mother spin a web whose upper end is fastened to spirit- the light of the one darkness- and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is

-kara" it mentions seven elements without specifying the last three (see part ii. on "the mundane egg- stanza iii- continued. 4 (then) the three (triangle) fall into the four (quaternary. the radiant essence becomes seven inside, seven outside (a. the luminous egg (hiranyagarbha, which in itself is three (the triple hypostases of brahma, or vishnu, the three "avasthas, curdles and spreads in milk-white curds throughout the depths of mother, the root that grows in the ocean of life (b. the use of geometrical figures and the frequent allusions to figures in all ancient scriptures (see puranas, egyptian papyri, the "book of the dead" and even the bible) must be explained. in the "book of dzyan" as in the kabala, there are two kinds of numerals to be studied- the figures, often simple blinds

BLUE EQUINOX

to pan .frix .rwti periarc j d nepi man. p n p n p n p n liplagkte, kullan.aj cionokt poi petra.aj p deir doj f nhq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonnes

ies of nature, no false fables of the origin of things. the psychology and ethics of thelema are perfect. it has destroyed the damnable delusion of original sin, making every one unique, independent, supreme and sufficient. the law of thelema is given in the book of the law [equinox i, vii and x. the equinox has been founded to promulgate and demonstrate this law. the equinox 10 the a.a, or great white brotherhood, through whom this law was obtained, is a body of the highest initiates, pledged to aid mankind. it offers instruction in the way of spiritual progress and illumination to individual seekers. the work of the a.a. is called scientific illuminism. this may be briefly expressed by quoting its motto .the method of science: the aim of religion. each seeker is taught how to realise tru

influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance a manifesto of the great white brotherhood do what thou wilt shall be the whole of the law. the pr monstrator of the a.a. wishes it to be known that the period of silence, which (according to the rule of the order) lasts during every alternate five years, will end at the equinox of spring in the year 1919 of the vulgar era. he wishes to call attention to the general principles of the great white brotherhood, which is also

xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vision and the voice. besides being the classical account of the thirty thyrs and a model of all visions, the cries of the angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an acco

subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. liber lxv 67 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have likened thee to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mine eyes. 23. not aloud shall they praise thee; but in the nigh

BOOK OF ENOCH

the book of methuselah (pages 46-48) this short section has many interesting features. the story is set some years later. methuselah is now head of the family (since enoch went off to live with the angels (see 81.6, a year after he wrote the book. methuselah's son lamech is now grown up, and his first son is born. at 106.2, we get a description of the child who will be named noah. it seems he had white or blonde hair, a red birthmark, and perhaps blue eyes. even more surprising, at 106.5, we learn that this is what the watchers look like. if some of the wives of enoch's family were descended from the runaways, then lamech could easily have had an unexpectedly blonde-haired child. lamech is disturbed about his baby's unusual appearance, and goes to see methuselah. this section seems to have

nough authority to the message, so that lamech can be reassured. the naming of noah at 107.3 is interesting, since it links the name to the word comfort. noah still sounds like the hebrew word for comfort, and a similar story is told at genesis 5:29. 106.1] and after those days my son methuselah chose a wife for his son lamech and she became pregnant by him and bore a son. 106.2] and his body was white like snow, and red like the flower of a rose, and the hair of his head was white like wool. and his eyes were beautiful and when he opened his eyes he made the whole house bright, like the sun, so that the whole house was exceptionally bright. 106.3] and when he was taken from the hand of the midwife he opened his mouth and spoke to the lord of righteousness. 106.4] and his father lamech was

u have come to me" 106.9] and he answered me, and said "because of a great matter i have come to you, and because of a disturbing vision, have i come near. 106.10] and now hear me, my father, for a child has been born to my son lamech, whose form and type are not like the type of a man. his colour is whiter than snow, and redder than the flower of the rose, and the hair of his head is whiter than white wool. and his eyes are like the rays of the sun; and he opened his eyes and made the whole house bright. 106.11] and he was taken from the hand of the midwife, and he opened his mouth, and blessed the lord of heaven. 106.12] and his father lamech was afraid and fled to me. and he does not believe he is sprung from him but thinks him to be from the angels of heaven. and behold, i have come to

e it a blessing, and i will cause my chosen ones to dwell upon it; but those who commit sin and evil will not tread upon it. 45.6] for i have seen, and have satisfied with peace, my righteous ones, and have placed them in front of me; but for the sinners my judgement draws near so that i may destroy them from the face of the earth. 46.1] and there i saw one who had a head of days and his head was white like wool. and with him there was another whose face had the appearance of a man and his face was full of grace like one of the holy angels. 46.2] and i asked one of the holy angels, who went with me and showed me all the secrets, about that son of man, who he was, and from where he was, and why he went with the head of days. 46.3] and he answered me, and said to me "this is the son of man w

BOOK T

k letter attribution 57 the foolish man the spirit of gr:alpha-iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein

e four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fa

ml 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productivenes

esembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the div

the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which

BOOK OF SATYRS

be said but all unsaid! may my words be few and pregnant! alas, the futility of the idea of god has not yet reached its limit, all men liars, appear striving for insanity as its climax: while i alone as one prematurely aged, reason tottering on its throne, remain sane, in positive chastity, confessing no conscience, no morals- a virgin in singleness of purpow introduction the field of black and white art has been generously extended since that golden period in the "eighties" when walker and pinwell and millais wrought their quiet designs, although their olden delicacy of interpretation (for us almost wholly in the hands of clemance housman) can still claim charms which our more facile method can never attain. for every such accomplished craft is the companion of an aristocracy of art, ev

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ld be remembered that the idea of dividing the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black, to which you can compare it. this view of an all-good god was developed by zoroaster (zarathustra, in persia in the seventh century bce. the idea later spread westward and was picked up in mithraism and, later, in christianity. as christianity gradually grew in strength, so the old religion was slowly pushed back. back until, about the time of the reform

ish to communicate with it. as individuals, we wish to thank it for what we have and to ask it for what we need. how do we do this with such an incomprehensible power? in the sixth century bce the philosopher xeno-phones remarked on the fact that deities are determined by ethnic factors. he pointed out that the black ethiopians naturally saw their gods as negroid, whereas the thracians' gods were white, with red hair and gray eyes. he cynically commented that if horses and oxen could carve they would probably represent their gods in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worship their gods under whatever form seems intelligible to them. in lesson one you saw how, in their early development, people came to worship two principle

ely of the goddesses, played and romped in the fields. then did she lay down to rest. and while she slept deft loki, the prankster, the mischief-maker of the gods, did espy the glimmering oibrosingamene, formed of galdra, her constant companion. silent as night did loki move to the goddess' side and, with fingers formed over the ages in lightness, did remove the silver circlet from about her snow-white neck. straightway did freya arouse, on sensing its loss. though he moved with the speed of the winds yet loki she glimpsed as he passed swiftly from sight into the barrow that leads to dreun. then was freya in despair. darkness descended all about her to hide her tears. great was her anguish. all light, all life, all creatures joined in her doom. to all corners were sent the searchers, in qu

ghty smith whose strength was known even beyond dreun. by wiles and tricks did he strive to get his hands upon the silver circlet. he shape-shifted; he darted here and there; he was visible then invisible. yet could he not sway the smith. tiring of the fight, hearhden raised his mighty club. then sped loki away. great was the joy of freya when hearhden placed brosingamene once more about her snow-white neck. great were the cries of joy from dreun and above. great were the thanks that freya, and all men, gave to the gods for the return of brosingamene" the tree: the complete book of saxon witchcraft raymond buckland, samuel weiser, ny 1974 reincarnation reincarnation is an ancient belief. it is part of many religions (hinduism and buddhism, for example) and was even one of the original chri

t. however, once any decoration of your room is finished (other than the actual marking of the circle itself) you should do an initial purification, as follows- this should be done on the night of the' new moon< fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. place your right forefinger (left, if you are left-handed) into the water. imagine a bright white light streaming down from above, into the crown of your head. feel it surge through your entire body and then direct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say "here do i direct my power

BUDGE E

hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands on his tail. click to v

to it" click to view the boat of the lizard-god. on the side of the boat are the signs and. the prow of the third boat is surmounted by a crown of the south, and the stern by a crown of the north, and between the two sceptres, which symbolize the gods anpu and ap-uat, i.e, the jackal-headed p. 26 gods of the south and north, is a huge lizard, from the back of which spring the head of osiris and a white crown. on the side of the boat are the signs and. above the crown of the north is the legend u-ur, which, however, probably refers to the sceptre near it; above the lizard we have click to view the boat of the grain-god neper. the foremost sceptre, and immediately in front is and under the front of the boat is. the prow and stern of the fourth boat terminate in heads of uraei, each of which

, and take vengeance upon the seba fiend. whosoever knoweth [these things] shall, when he passeth by these beings, not be driven away by their roarings, and he shall never fall down into their caverns" in the lower register are- 1. the god khnemu, ram-headed. 2. a bearded male figure called nerta, with hands raised in adoration. p. 56 3-6. four forms of osiris, mummified, bearded, and wearing the white crown, and seated on chairs of state; their names are asar-neb-amentet, asar-khent-amentet, asar-asti, and asar-thet-heh, that is "osiris, lord of click to view third hour. lower register. gods nos. 7-13 [paragraph continues] amentet "osiris at the head of amentet "osiris of the two seats" and "osiris, conqueror of millions of years" 7-11. five goose-headed beings, each holding a knife in hi

rpent ankhaa-pau "who liveth upon the flames which issue from his mouth. his work is to protect the horizon, and he never entereth into any house of the tuat" immediately in front of this serpent are four seated gods (see p. 111, of whom the heads of two are turned behind them; they are described as the "gods who hold the secret forms of sekri, who is on his sand" the first holds on his knees the white crown, the second the red crown, the third the head of the ram of heru-shefshefit, and the fourth the plumes of shu, or some other god of light and dryness. the legend above them reads "their forms are in the place among them in their own bodies. they follow after this great god unseeing and unseen" behind the serpent tepan (see pp. 87, 91) are four human bearded heads, each with a mass of f

re in this country when he arriveth at these houses which are hidden, and which contain the image of osiris. this god crieth [to the hidden forms which p. 118 are in them, and they hearken to the voice of this god, and then he passeth them by" click to view the four kings of the south. in the abode of osiris are sixteen gods in mummied forms. the first four are bearded, and wear the menat and the white crown, and each is described by the title suten, i.e "king of the south" the second four are bearded, and are described as heteptiu, the third four are bearded, and wear the menat and the red crown, and each is described by the title bat, and the fourth four are bearded, and are called p. 119 click to view the four heteptiu gods. click to view the four kings of the north. click to view the f

CASE PAUL F THE BOOK OF TOKENS

refore is it written "joshua was the son of nun" what, then, is this that contihueth without ceasing? verily, it is i, myself, and that which changeth not is the motion which carrieth all things from place to place. change perpetual is at the root of all things, and change hath two faces, a face of life, and a face of death. for know ye, o israel, that what men call life and death are as beads of white and black strung upon a thread; and this thread of perpetual change is mine own changeless life, which bindeth together the unending series of little lives and deaths [131] comment on nun* n u n, pronounced noon. transcribed as" n. the number 5o. meaning: fish. the imaginative intelligence. 1 the quotation "he had his dwelling in the great sea, and was a fish therein, is from the zohar, or b

same as ben, b n, the son. 3 kole, k l" all, every, adds up to 50, the number of the letter n. this is referred to in the passage beginning "that one is the all "shut up within the semblance of the many" is based upon the verb awtam, a tm" t o close, to contract, to shut up. the numeration is again 50. 4 "to thee" is le-khah, l k "what" and "which" are mi, m i. both l k and m i have the value 50 "white brilliance" is a technical name for kether, the crown. the reference to it here is derived from tsatekhakh, tz ch ch" to glare, to be bright, to be dazzling white. this word adds up to 106, the value of the lettername n v n. 5 the book of exodus says that joshua was the son of nun. his father's name signifies "perpetuity. joshua means "the nature of reality is to liberate. the name jesus is

nted unto thee, and seeing him shalt thou behold the shining one who is thine own true self [140] s a m e k h in the fullness of that blessed vision shalt thou be restored, and as a young lion trampleth upon his prey, so shalt thou conquer all the phantoms of delusion. 6 lo in that day shall the light that is bind fast every hideous shape of darkness, and all thy habitations shall be blest by the white brilliance which descendeth from the crown [114] comment on samekh* s a m e k h, pronounced saumek. transcribed as" s. the number 60. meaning: prop, support, the intelligence of probation or trial. 2 in hebrew" tried by fire" is bawkhan, b ch n, which adds to 60, the value of the letter samekh. furthermore, the sign sagittarius, attributed to samekh, belongs to the fiery triplicity. again b

t of the letter-name qoph, q v p. 5 this paragraph and the next refer to the 29th path of wisdom, called "corporeal intelligence, i. e "consciousness of body. it is written of this path that it "forms every body which is formed in all the worlds, and is the reproduction of them [172] v the meditation on resh* 1 i am the face which shineth ever, and before which the darkness hasteth away. i am the white brilliance of the head which is not a head. i am the profuse giver of all abundance. yet though i am the greatest of the great, i am also the smallest of the small. i am the depth as well as the height, the without as well as that which is within, for in me are all opposites united. i am the glory of the eternal source, and i am the foundation of the kingdom of the ageless result [175] t h e

his wings" yea, in that day shalt thou sing unto the lord a new song, a song of rejoicing in his beautiful countenance, the pace of thine own true self [176] comment on resh* r e s h, pronounced raysh. transcribed as" r. the number 200. meaning: face. the collective intelligence. 1 the first paragraph rehearses various names of kether, the crown. these are: resha ha-orah, r i sh a h v v r h, the white head; tath zal, th th z l, the profuse giver; nequdah peshut, n q d h p sh v th, the small point; and oliun, o l i v n, the most high. the end of the paragraph refers to the path of resh, the 30th path of wisdom called the "collective intelligence, which joins hod, glory or splendor, to yesod, foundation. 2 assiah is the lowest of the four qabalistic worlds. this paragraph begins with the at

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

odness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritual magick 11- moon magick 12- planets and angels 13- seasons and festivals 14- magick for you spell template glossary furth

ned: 2002 posted to: alt.binaries.e-book note: 1. the html, text and pdb versions are bundled together in one zip file. 2. the pdf and prc files are sent as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files seite 1 wicca01.txt- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft [insert pic p007 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hun

power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new be

ted as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits [insert pic p009- magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations, especial

r powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick, has been named morphic resonance, and has been investigated for several years by the cambridge biologist dr rupert sheldrake, author of a number of excellent books based on his extensive research into psychic phenomena. dr sheldrake suggests that as animals of a given species learn a new pattern of behaviour, other similar seite 3 wicca01.txt animals will subsequently tend to learn t

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ckness, locating affliction within the ills occurring in society itself. personal misfortune, therefore, could possess underlying causes such as anger, selfishness, and jealousy. a tragic accident, an unforeseen illness, a calamitous event sometimes figured as an affliction with spiritual origins.[10] the final chapter briefly examines more recent manifestations of conjure and hoodoo in black and white america, beginning with the public perceptions of african american supernaturalism in the last quarter of the nineteenth century, and later in the twentieth. after the emancipation proclamation was issued in 1863 and following the movement of blacks during the great migration from the south to the northern states in the early 1900s, a variety of forms of african american magic developed with

conjure and christianity, were reconciled. what did they mean to those who embraced them? in what ways did they interact? to explore these questions let us begin in slavery, among persons who viewed their world through a supernatural lens. persons believed to possess special powers were present in black populations throughout the united states in the slavery period, as affirmed by both black and white witnesses. the black abolitionist william wells brown surmised that the role of the supernatural practitioner was institutionalized within most antebellum slave communities in the south "nearly every large plantation" he stated "had at least one, who laid claim to be a fortune teller, and who was granted with more than common respect by his fellow slaves" white witnesses concurred. a promine

to keep [their] mind at work all the time" webb, who also believed in the mystical significance of dreams and prophecy, apparently combined the roles of conjuring specialist with plantation religious functionary.[6] william webb was not unique. quite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s the wife of a wealthy white landowner in virginia, mary livermore, described a black preacher she had known who was "a man of many gifts" according to livermore "uncle" aaron, a minister and exhorter, was popular as a "conjurer who could\ 15\ raise evil spirits, and a god-man who wore a charm, and could become invisible at any moment" another slave, known only as elihu, was recognized by witnesses as "an old and credit

y were essential for many african americans, who endured a system in which their humanity was devalued and their collective efforts at selfdetermination were constantly hindered.[8] while conjure possessed multiple uses, its most salient functional\ 16\ value for blacks had to do with practices of racial opposition. conjuring arbitrated the day-today conflicts in which slaves were confronted with white slaveholder domination, which was often directed and enforced through violent means. african american testimonials describe how some slaves believed that the power of charms and amulets provided them with protection from whippings and other forms of abuse. louis hughes, a bondman who had lived on plantations in mississippi and tennessee, explained that he had carried a leather bag containing

heir own belief in its power. apparently many whites were acquainted with supernatural practices and beliefs, in part through their own exposure to black folk traditions "most of the superstition among the whites" wrote wells brown "was the result of their close connection with the blacks" wells brown recalled that some african american caregivers would tell magical folktales and stories to young white children in nurseries, but "they learned more, as they grew older, from the slaves in the quarters, or out on the premises" white writers reflected on these traditions in their published reminiscences of their youth. edward pollard, a novelist and civil war historian, stated that he was deeply affected by the "superstitions" that he had imbibed, growing up among black household servants. in

CHRONOLOGIA RORISPERGIUS

ing cards made for his wives- probably the chinese 'domino' cards. 1120- 1147 jaufr rudel troubadour 1122-1204 eleanor of aquitaine 1125. adelard of bath an englishman who went into the islamic world and learned much about its culture. he was one of the first to translate arabic astrological texts into latin, most notably abu ma'shar's the abbreviation of the introduction to astrology. 1127-1279 "white lotus society. chinese religious sect which developed out of pure land buddhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber

de secretis naturae, exempla de arte philosophorum; key of solomon. d.1300 'aziz al-din nasafi. kitab al-insan al-kamil. 1300 sister manfreda, a member of the visconti family and follower of a religious sect, founded by guglielma of bohemia and inspired by the profecies of a 13th century italian monk, gioacchino da fiore had been elected "pope" by her sect was sentenced and burned. 1300-1325 w.v. white book of rhydderch (mabinogion. ma'arekhet ha-elohut expounds doctrines of kabbalah; popular in italy. 1304 bernard delicieux, provencal spiritual preaches to carcassone on the sibyls and the prophecies. 1305-6 arnald of villanova exposition super apocalpsi 1306-1403 'abd al-karim jilani. universal man (al-insan al-kamil. 1306-21 divine comedy by dante. 1308 john duns scotus dies. guiard of c

and referred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the manichean king of light. white lotus school(pai-lien she) became a secret society and played an important role in the rebellions and peasant insurrections of the 13th-15th centuries. the strange powers supposedly unleashed by buddho-taoist religious practices and demonstrated with magic tricks may have led to the

dho-taoist religious practices and demonstrated with magic tricks may have led to the delusion of invulnerability that is characteristic of the modern martial arts. the association between popular religion and feats of magic became so strong that in the late seventeenth century it was natural for a chinese author to suppose a rope-climbing performance by a street magician had some connection with white lotus sectarianism. c. 1351-1435 solomon halevi (aka pablo de santa maria)used jewish beliefs about elijah's coming and the end of the world to promote christian kabbalistic beliefs c. 1350 joseph ben abraham ibn waqar wrote a synthesis of philosophy and kabbalah that yohanan alemanno based on. also wrote a lexicon of sefirot symbolism and was a friend of moses narboni. c.1350? reuben zarfat

d's utriusque cosmi historia 1618 theophilus schweighardt speculum sophicum rhodo-stauroticum. the 'mirror of wisdom' maier's atalanta fugiens. 1618-1691 elias ashmole 1618-1698 franciscus mercurius van helmont 1620-1665 thomas vaughan rosicrucian 1620-1697 moses zacuto lexicon: shorshei ha-shemot 1620 frederick v totally defeated by the catholic armies of the duke of bavaria at the battle of the white mountain, consolidating the habsburg domination over europe and annihilating protestant resistance. 1623 jean d'espagnet enchiridion physicae restitutae. heinrich nollius was expelled from the university of giessen for his hermetic tract parergi philosophici speculum. 1624 stolcius's viridarium chymicum. antonio de andrade a missionary,first european to reach tibet from india, arriving in th

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

at i should be present at this mysterious and bidden wedding. wherefore with childlike confidence i returned thanks to his divine majesty, and besought him that he would further preserve me in fear of him, that he would daily fill my heart with wisdom and understanding, and at length graciously (without deserting me) conduct me to the desired end. hereupon i prepared myself for the way, put on my white linen coat, girded my loins, with a blood-red ribbon bound cross-ways over my shoulder. in my hat i stuck four red roses, so that i might sooner be noticed amongst the throng by this token. for food i took bread, salt and water, which by the counsel of an understanding person i had at certain times used, not without profit, in similar occurrences. but before i left my cottage, i first, in th

r i should turn back, or take any of the ways before me. i considered well my own unworthiness, but the dream still comforted me that i was delivered out of the tower; and yet i did not dare confidently rely upon a dream; whereupon i was so perplexed in various ways, that very great weariness, hunger and thirst seized me. whereupon i presently drew out my bread and cut a slice of it; which a snow-white dove of whom i was not aware, sitting upon the tree, saw, and therewith (perhaps according to her usual manner) came down. she betook herself very familiarly with me, and i willingly imparted my food to her, which she received, and so with her prettiness she again refreshed me a little. but as soon as her enemy, a most black raven, perceived it, he straightaway darted down upon the dove, and

ith bright torches entered the hall, lighting the way of a most beautiful virgin, all drawn on a gloriously gilded triumphant self-moving throne. it seemed to me that she was the very same who before on the way kindled and put out the lights, and that these attendants of hers were the very same whom she formerly placed at the trees. she was not now, as before, in sky-colour, but arrayed in a snow-white glittering robe, which sparkled with pure gold, and cast such a lustre that we could not steadily look at it. both the pages were dressed in the same manner (although somewhat more modestly. as soon as they came into the middle of the hall, and had descended from the throne, all the small tapers made obeisance before her. whereupon we all stood up from our benches, yet everyone stayed in his

s their greatest danger was still to come. at length everyone being assembled again, the trumpets began again to sound and the kettle drums to beat as formerly, and we then imagined nothing other but that the bridegroom was ready to present himself; which nevertheless was a huge mistake. for it was again the virgin of yesterday, who had arrayed herself all in red velvet, and girded herself with a white scarf. on her head she had a green wreath of laurel, which greatly suited her. her train was now no more of small tapers, but consisted of two hundred men in armour, who were all (like her) clothed in red and white. now as soon as they were alighted from the throne, she came straight to us prisoners, and after she had saluted us, she said in few words: that some of you have been aware of you

e ran in it a most costly fountain, adorned with wonderful figures and inscriptions and strange charpage 31 acters (which, god willing, i shall mention in a future book. in this garden was raised a wooden scaffold, hung about with curiously painted figured coverlets. now there were four galleries made one over another; the first was more glorious than any of the rest, and therefore covered with a white taffeta curtain, so that at that time we could not perceive who was behind it. the second was empty and uncovered. again the last two were covered with red and blue taffeta. now as soon as we had come to the scaffold, the virgin bowed herself down to the ground, at which we were mightily terrified, for we could easily guess that the king and queen must not be far off. now we also having duly

COLLIER IRENE CHINESE MYTHOLOGY

oft fertile earth. the tangled hair on his head and beard became the stiff branches of trees and bushes. the hair on his arms turned into tiny leaves, trailing vines, and delicate flowers. his teeth and bones broke into bits of shiny metals gold, silver, and copper which embedded themselves deep in the earth. his bone marrow hardened into creamy, translucent jade in colors of lavender, green, and white. his blood trickled over the land to create large pools and swift rivers. his voice, even in its weakness, produced rolling thunder and crackling lightning. his dying breath formed blowing winds and puffy clouds. finally, released from his suffering, panku sobbed tears of gratitude which fell and created glittering, vast bodies of water that became the oceans. finally his work was over, and

the unsteady earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to the shattered villages below. all the gods, including zurong, were stunned. but they were powerless to save their collapsing world. as nuwa watched the destruction taking place on earth, the goddess became furious. she raced to find rocks of five sacred colors black, white, red, green, and yellow and smelted them together in a huge bonfire. using this sacred mixture, she began bit by bit to mend the hole in the sky. all the while, she cursed at the carelessness of the gods who had caused this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in the crevices, the earth su

ey saw. q: what happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over earth; metal prevails over wood; fire over metal; water over fire; and earth over water.3 no single element is powerful e

ribes her: the phoenix, feng huang, was the sacred fire bird. it was truly a magnificent creature to behold, and it had the features of several different animals. it had the head of a swan; the throat of a swallow; the beak of a chicken; the neck of a snake; the legs of a unicorn; the arched back of a turtle; and the stripes of a dragon. its feathers were made up of the five sacred colors: black, white, red, green, and yellow.5 50 author derek walters adds [the phoenix] has many miraculous attributes, but not selfrejuvenation and does not possess the arabian phoenix s propensity for self-immolation. it feeds on bamboo seeds. and drinks from fountains of fresh water. it is one of the four emblems of royalty, usually associated with the empress.6 the chinese instrument in the story refers to

s to wisdom, the sharp yet harmless edges of its contours to justice.4 imperfections such as veins, specks, mottling, calcifications, and uneven patches of color contributed to the stone s beauty rather than detracted from it. professor d argenc explains, its flaws, that are obvious without impairing its beauty, were compared to loyalty and its translucency and radiance to honesty. 5 pure jade is white, but chemicals and other minerals add colors and imperfections to the stone during its formation in the earth. some colors are given especially descriptive names: snow jade, mutton-fat white, chicken-bone white, milky white, spinach green, apple green, kingfisher (emerald) green, cinnabar red, rust red, lavender, black, and blue. through the ages, jade has been used for ceremonial blades (ax

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. whi

by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into the element of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the lett

COSIMANO CHARLES ELEMENTARY PSIONICS

earest cliff. no, by positive, i mean that you truly desire wealth without that desire being polluted by worry. and here you go doing unauthorized thinking again! you didn't know that it was that loud, did you? well it is and i can hear it. you're thinking that you really are worried because if you don't pay back your brother-in-law the thousand dollars you owe him, he'll sell your daughters into white slavery. do you know what happens when you think like that? you create a though-form that will bring about exactly the thing you are worried about. and that is precisely the sort of thing that is keeping money from coming to you. believe me, i know from experience. and in my case the worry was so bad that i had to farm the psychic work out because i could not stop worrying. how people think

a secret so your friends won't laugh at you unless, like me, they are already convinced you are crazy and expect it. once you have prepared yourself for the task at hand, concentrate on the subject. you should be able to keep your thoughts on the subject and what you are trying to determine about him. if you are able to visualize uncle eustace so much the better but since he shaved off his long, white beard he doesn't look quite as much like santa claus as he used to (and there the resemblance ends damned cheapskate that he is. but that is not necessary at this point. simply do your best to keep distracting thoughts out of your head while setting the rate. it is not, for example, a good idea to have the television on in the background while doing this and try to avoid reading the editoria

at in the area of psychic work things often don t go exactly as planned. fear not, it will work more often than it fails and you will end up enjoying far better health than your neighbors. so, start to visualize, you will want to see yourself surrounded by your etheric body, glowing with perfect health. feel the energy of the universe filling your etheric body and making it glow with a brilliant, white light. as you do this, know that all the waveforms that leave you open to disease are being cleaned out; washed away as it were, and you are now invulnerable to the bugs which float around us continually. you should repeat this procedure with some regularity, depending upon your own health and circumstances. for example, someone who works out of the his house would have to only do this once

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

en our minds and raise ourselves vibrationally to reconnect with our infinite selves. this is what they are seeking to do with phenomena like the crop patterns. it is quite simple really. the positive fourth dimensional (and higher) ets are trying to open our minds and hearts and the negative ones are seeking to keep them closed. our minds cannot be opened by extraterrestrials just landing on the white house lawn. that would not open the collective human mind; it would blow it! look at the mass panic in 1938, when orson welles presented his radio show, war of the worlds which purported to be a live broadcast about a landing by extraterrestrials. the mind is like a muscle; the more you use it, the better it works and the bigger it becomes. so we have to be given clues which stretch our cons

effective way to close down a human mind and to manipulate its sense of self is to programme into it some form of dogma. a dogma will always vehemently defend itself from other information and repel any alternative opinion which contradicts its narrow, solidified view. dogmas become a person's sense of security and means of retaining power. humanity tends to cling to both until its knuckles turn white. dogmas take endless forms and when you can persuade different people to hold opposing dogmas, the manipulation of conflict and control through 'divide and rule' becomes easy. it is happening today in the same way- more so, in fact- as it has throughout the period of the vibratory prison. to a manipulator, judaism is just as useful as christianity and islam; the political 'left' is just as i

kan 'elite' escaped and landed on the earth in the place we know as sumer, now iraq. the melchedekan race were described as .wait for it .blond haired and blue eyed. the "aryan 'master race' described by adolf hitler. these were the 'gods' described in the sumerian tablets, this story goes, and as time passed they used their advanced knowledge of genetics to create a new race of earth people- the white race we see today. this was symbolised by the story of adam and eve and forbidding them to eat from the tree of knowledge was symbolic of the plan to keep the earth races ignorant of who they really were. in effect, a slave race was created and this has continued to the present day. the contactees said that it was the melchedekans who became known as the elohim in the biblical texts. i think

they really were. in effect, a slave race was created and this has continued to the present day. the contactees said that it was the melchedekans who became known as the elohim in the biblical texts. i think this fourth dimensional force is known by many names. the original earth people were the black, red, and other native peoples of the world in africa, the americas, asia and australia- not the white race, the contactees were told. there were two streams of melchedekan 'invaders. those who only interbred with each other, thus keeping the blond haired, blue eyed genetic 'purity. these, the et communicators said, were still living on the earth, though mostly out of sight underground. the others interbred with their newly created earth races, but again they sought, and still do, to keep thi

their name to the knights of christ. they devoted themselves to maritime activity. the explorer, vasco de gama, was a knight of 30..and the truth shall set you free christ, as was prince henry the navigator, a grand master of the order. columbus's father-in-law was one of prince henry's captains, and inherited maps and charts from him which columbus used to 'find' the americas. the red cross on a white background was the templars symbol. it was outlawed by the pope at the time of the purge. columbus's ships sailed with the red cross on a white background!3 his historic journey was funded by king ferdinand of aragon, spain and queen isabella of castile, spain, whose marriage helped to unify spain. these were 'catholic' monarchs funding a trip by a man flying the flag of the knights templar

DAVID ICKE CHILDREN OF THE MATRIX

cient records confirm, it was these "royal" bloodlines, the reptilian-nordic hybrids, that were placed in the positions of ruling royal power in the thousands of years before "known" history. they were the kings and queens who claimed the "divine right" to rule because of their bloodline- the bloodline of the gods. these ancient royal lines in places like egypt, sumer, and the indus valley, had a white skin and often blue eyes, yet they were known as the dragon kings or serpent kings by those who knew the secret of their hybrid nature. lemuria was destroyed by a staggering cataclysm that struck the earth, maybe 11,500 to 12,000 years ago. atlantis went the same way, in stages, over the thousands of years that followed. the universal stories of the great flood are related to this. when atla

nything they write that is against the interests of the uluminati and if they insist on pursuing an unwelcome story they find themselves looking for another job. and, anyway, most of what journalists write comes from official (uluminati) sources. in the immediate aftermath of a major event such as oklahoma, where are the reporters getting their information? from official sources. we are told that white house sources say this and fbi sources say that. this is how the uluminati transmit through the media the version of these events that they wish the public to believe. these reports are blazed across the front page of newspapers and the top of radio and television news bulletins throughout the world and what they say becomes the "norm. in the weeks and months that follow, researchers who are

ou have ancient temples and other sites built with stones weighing 440 tons and at tiahuanaco in peru blocks weighing 100 tons are connected by metal clamps.5 this site is dated at some 11,000 years ago.6 on the nazca plain in peru there are the massive and astonishing nazca lines. these are fantastic depictions of birds, insects, and animals, created by scoring away the top surface to reveal the white rock underneath. the images are made with one continuous line and some were only seen in their entirety after 1939 when people began to fly over the region because they can only be seen in full from one thousand to 2,000 feet! rock carvings dating back more than 10,000 years were found during an expedition to the marca huasi plateau northeast of lima, peru, and these included sculptures repr

these extraterrestrials led the atlanteans/lemurians to see them as gods. intermarrying with these beings to produce light-skinned offspring with "god-like features" became the goal of many atlanteans, samsel writes, and these crossbreeds became the dominant force. they took over the government, economics, education, religion, and communications. sound familiar? samsel says that the kings of the white royal lineage ruled atlantis and what he calls the "sons of belial" controlled the temple of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the at

rarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers of the temple of the sun. the dominant white tribe came to rule all aspects of atlantean society. they disregarded the law of one, placed their faith in technology and were driven by greed and the lust for power. the arms of the atlantic empire came to stretch nearly worldwide. the americas and africa, the european countries, the middle east, india and tibet came under the control of the empire. the one temple was divided and ineffecti

DAVID ICKE THE BIGGEST SECRET

r block nearby weighs 1,000 tons- the weight of three jumbo jets. how was this possible? official history does not wishto address such questions because of where it might lead. can you imagine ringing abuilder today and asking him to do that? you want me to do wha t? he would say,youre crazy. in peru are the mysterious nazca lines. the ancients scored away thetop surface of the land to reveal the white subsurface and through this method werecreated incredible depictions of animals, fish, insects and birds. some of them are solarge they can only be seen in their entirety from 1,000 feet in the air! the knowledgewhich allowed wonders like nazca, baalbek, the great pyramid at giza and otheramazing creations to be built with such precision and scale, came from an advancedrace who, in ancient t

s that the earths closerproximity to the sun demanded that the first earth humans were the black races withthe pigmentation to cope with the much fiercer rays of the sun. ancient skeletons foundnear stonehenge in england and along the west coast of france display the nasal andspinal characteristics of many female africans.31 desborough says that mars, then witha climate very much like ours, had a white race before the v enus cataclysm. hisresearch has convinced him that the white martians built the pyramids which have beenrecorded on mars and they went to war with an advanced black race to conquer theearth. these wars, he says, are the wars of the gods described in endless ancient texts,not least the hindu v edas. desborough adds that after the cataclysm, the white martianswho had settled

lt the pyramids which have beenrecorded on mars and they went to war with an advanced black race to conquer theearth. these wars, he says, are the wars of the gods described in endless ancient texts,not least the hindu v edas. desborough adds that after the cataclysm, the white martianswho had settled on earth were stranded here without their technology and with theirhome planet devastated. these white martians, he says, became the white peoples of theearth. fascinatingly, some scientists claim that when white people are immersed in16sensory deprivation tanks for long periods, their circadian rhythm has a frequency of 24hours 40 minutes, which corresponds not to the rotational period of the earth, but ofmars!32 this is not the case with non-white races who are in tune with the earthsrotati

white peoples of theearth. fascinatingly, some scientists claim that when white people are immersed in16sensory deprivation tanks for long periods, their circadian rhythm has a frequency of 24hours 40 minutes, which corresponds not to the rotational period of the earth, but ofmars!32 this is not the case with non-white races who are in tune with the earthsrotation. desborough believes that these white martians were the highly advanced raceof the ancient world known as the phoenicians or aryans and they began the longprocess of returning to their former technological power after the upheavals whichdestroyed the surface of their own planet and devastated this one. my own researchsupports this basic theme, although, like everyone seeking the truth of what happened, ihave many questions. a wh

mids of montauk (sky books, new y ork, 1995, p125.35 ibid, p 129.19chapter twodon t mention the reptilesare you ready for this? i wish i didnt have to introduce the following informationbecause it complicates the story and opens me up to mass ridicule. but stuff it. if that iswhere the evidence takes me, that is where i shall go every time.i dont think the anunnaki of the sumerian tablets and the white martians proposedin brian desboroughs scenario are the same people, although there may well be agenetic connection between them. putting together the mass of evidence, views,research and opinions, that i have read or heard almost daily these past years, i feel theanunnaki are a race from a reptile genetic stream. in ufo research these have becomeknown as reptilians. nor am i alone in this vi

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental center, washington, d.c. the satanic symbol& the masonic layout of washington d.c. in the street layout of washington d.c, the fifth point is the white house, a symbol placement which represents the intention that the spirit and the mind of lucifer will be permanently residing in the white house. the map i found isn't all that accurate as far as the streets are concerned, but it will have to do. the white house makes up the southern most tip of the goathead. lansat satellite image of the white house (below center) and surrounding northern a

e map above, beginning from top left to top middle: 1. dupont circle, logan circle, and scott circle in the middle, form the top three points of the devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemas

ecause he chose the square as the anchor point; the solution is to place thomas circle at one of the points, thus giving that triangle an all-seeing eye. in fact, i believe this is the reason why thomas circle was placed in the odd position it was; it is the only circle which was not placed as an anchor of the pentagram. even the southern point of the goathead pentagram, the one which ends at the white house, has a circle at its top. notice the ellipse located just to the south of the white house lawn (below) north lansat image of the white house thus, the freemason architect who drew this pattern intended to show that governmental center was planned to be ruled by satan. further, the goathead pentagram was placed so the southernmost point, the spiritual point, is precisely centered on the

hite house, has a circle at its top. notice the ellipse located just to the south of the white house lawn (below) north lansat image of the white house thus, the freemason architect who drew this pattern intended to show that governmental center was planned to be ruled by satan. further, the goathead pentagram was placed so the southernmost point, the spiritual point, is precisely centered on the white house. notice that i did not arbitrarily draw these lines to center on the white house; rather, the white house is the precise point where the two lines formed by connecticut avenue flowing from dupont circle, and by vermont avenue flowing from logan circle, intersect. the meaning is all too clear. occultists planned for the white house to be controlled by lucifer in accordance with his occu

orth from scott circle, which is itself the precise middle of the goathead pentagram. this street represents the candle of the photocopy. the illuminating light of the candle is represented by the house of the temple, which begins on "r" street. the architect is literally saying that freemasonry is the spiritual light of this goathead pentagram; of course, this goathead pentagram is rooted at the white house. one quick word on "r" street. the letter "r" is the 18th letter of the english alphabet, and 18 is critically important to the occultist because it is 6+6+6. the house of the temple is also located 13 city blocks north of the white house. count them yourself, beginning with the first city block north of lafayette square. of course, the number 13 represents rebellion against god's auth

DAVIDSON DAN SHAPE POWER

re which may or may not have any meaning and if they do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both co

e. weather conditions such as wind do not affect the green energy flow. the green energy field is not the same as the earth grids. after the tests with sensitives to sense the green energy field, i then informed them of the scooping movement which i had been shown. visual (i.e, clairvoyant) tests after demonstrating the scoop movement showed my aura going from a normal energy level to a brilliant white light radiating all through my auric field and forming an ovoid of white light around me about 4 feet thick around my physical body. in all my research, i have never run across any description of a flowing field of green energy at the surface of the earth. the green energy goes from a minimum of 6 inches to a maximum of three feet above the earth's surface depending on time of day and local

re step pyramids made of successive layers of some building material, usually stone. the three most well known are the three pyramids on the giza plateau just outside of cairo. of these, the great pyramid has been studied and analyzed the most and has had an impressive amount of research done on it. on appearance, the great pyramid is another step pyramid; however, at one time it was covered with white limestone to form a smooth concave surface on each of its four sides. when the pyramid was first created, the basic material of the great pyramid was granite with a white limestone casing. table 4.1-1 summarizes some very interesting facts about the great pyramid. the great pyramid is an anomaly in time and space, since it embodies scientific facts not discovered until many thousands of year

s (i.e, the physical, mental, emotional, and aetheric. experiments have shown the maximum effect of this movement is when facing north. we have named this movement "scoops" after the motion of scooping the energy into the body. after doing this movement, clairvoyants see the bodies filled with energy to such extent that it radiates for about 3 or 4 feet around the bodies in brilliant very intense white light so bright that the physical body is hardly visible. snips movement begin in the standard pose. this movement is performed by bringing together the fingers of the right hand in a snipping action. again the person should be standing while doing this movement, with the left hand placed over the heart area. the right hand is extended in whatever direction the snipping is to occur and the f

DEITUS

come more naturally than in others, but magic is an art which can only be developed through experience. satanists do not burn candles of various colors for various wishes, or sing ring around the rosy while dancing clockwise in a circle holding hands. those who want to practice magic but cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of their philosophy on the guild-ridden doctrines of christianity. the satanist looks with contempt upon these hypocrites who denounce satan with one breath while attempting to practice the very art which historically has been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the last page of the demonic

DEMONIC BIBLE

ety. we are at a point in history where the dominant religions of the past will be displaced by religions whose values are in greater accordance with society's values today. this is why many people have sought out new religions and have turned to wicca and new age philosophies or to alternative religious cults such as heaven's gate and the solar temple. while cults devoted to new age mysticism or white light magic and spirituality have had some success among those seeking for "something. anything spiritual, due principally to christianity's impoverishment of the ego and starvation of the intellect, they are ultimately no more relevant to today's society than the religions of the past. the world is searching for a religion which embraces the scientific knowledge of today, recognizes the psy

ion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of

DIABOLUS

ficial sacrifices to darkness. according to plutarch12 magicians would ground up in a mortar a rare herb called omomi while invoking hades and darkness, the very essence of the adversary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced by certain luciferian covens in the united states, instead of wolf blood various herbs and apple 11 against heresies by eznik 12 isis and osiris 12 cider is used in replacement, following along the same form of sacrifice by an offering into an area where the suns rays never touch. and i saw three u

for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white23 and green24 as being different points of the adversary. it must be understood that working with the deific power of iblis or shaitan is not a safe route. it matters not if you are looking at the aforementioned force as an actual spirit or as a symbol of the dark recesses of the mind. what must be carefully adhered to is that which is unseen, that when the imagination can adapt consciousnes

potential and failure. the left hand path as it is called can render a person mad if they are not able to control their own desires and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realiza

adi, and were considered heretics and disbelievers by other fundamentalists in their area. the deity of worship, known as iblis of hallaj is the peacock angel, known as azazyl or shaitan, the adversary. in the black book, a doctrine considered written by shaykh adi, describes the foundation of azazel as the black light or hidden way of the path against all others- in the beginning god created the white pearl out of his most precious essence; and he created a bird named anfar. and he placed the pearl upon its back, and dwelt thereon forty thousand years. on the first day, sunday, he created an angel named 'azazil, which is ta'us melek("the peacock angel, the chief of all. the black book it is presented here that ta us melek is the foundation of independent energy, motion and progression. in

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

balistic worlds. it means the world of archetypes or emanations. augur: any number of high ranking ancient roman priests who were considered oracles, performing divinations (q.v) for the good of the state or private citizens. augurs were astrologers, and diviners which interpreted such omens as the flight of birds or the occurrence of thunder and lightening. they were of the noble class, and wore white robes, trimmed in purple. there is an old legend that states that several druids of gaul and britain were converted to a roman religion, and were made augurs for their territories after rome had conquered them. aura: an emanation of energy, or "halo" of colored light given out by, and forming a force-field surrounding all physical objects, including the human body, beasts, plants, and rocks

in the balance. more generally, an assistant of the mysteries who reconciles opposing forces during initiation, and assists the hierophant (q.v) and the hiereus (q.v) in initiating the same. in the order of the astral star (q.v) a senior officer of a stellar temple [s.t. the associate adept and a member of clergy (chief deacon/ deaconess) of a working lodge of the society whose station is at the white pillar in regular working, or at the middle of the hall during initiations to symbolize a balance and reconciliation of forces. heh-cha-loht: hebrew for "accent" see merkabah. heptagram: a star of seven (7) points drawn with a straight, single, unbroken, reflecting line. it's points are related to the seven traditional planets of astrology. the principle symbol of the argentium astrum [a.a,(

n, or ritual is followed, it usually applies to those styles of magick where more complex rituals are used. it is also used synonimously with ceremonial magick (q.v, although a ritual can be performed by one person, while ceremonial magick (q.v) requires a group of people to perform. magick, sex: the ability to use the powerful energies raised during sexual activity for magickal purposes. magick, white: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of obtaining the knowledge and conversation of your holy guardian angel (q.v. also known as experiential mysticism. magickal catharsis: the release of magickal potency at the climax of a ritual or ceremony. it is

consort of the goddess of the witches. early christian priests either mistook this pagan god for satan (q.v) or deliberately misidentified this pagan god for satan for political reasons. old religion: a modern day reference for wicca (q.v) or witchcraft (q.v, which many occultists believe to be the descendant of an ancient pagan goddess religion. order of the argentium astrum, the [a.a: the great white brotherhood. the order of the silver star. founded by aleister crowley (q.v) as a replacement for the hermetic order of the golden dawn [g.d. crowley was the first member to re-produce the golden dawn's rituals in a public publication called the equinox. today, the a.a. is co-sponsored by the o.t.o. order of the astral star, the [o.a.s: the order of the astral star, inc. founded in 1980 in t

time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's range is roughly coequal with that of christianity. the kabbalah is said to be the heart of modern western occultism. white magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of obtaining the knowledge and conversation of your holy guardian angel (q.v. also known as experiential mysticism. 2) in low magick (q.v, magick (q.v) that is generally worked for good purposes or that

DION FORTUNE CEREMONIAL MAGIC UNVEILED

nfusing the planes, and representing that which was experienced subjectively as having actually happened in the world of matter. i have given my life to occultism since i was a young girl, and everything i have seen and experienced, on both the inner and the outer planes, points away from any centralised human organisation. i have seen the most extravagant claims made on behalf of some such great white lodge or temple of the illuminati, especially by certain american enterprises, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal tem

DION FORTUNE MYSTICAL QABALA

rt of our theology many western aspirants take up eastern methods. for those who are able to live in eastern conditions and work under the immediate supervision of a guru, this may prove satisfactory, but it seldom gives good results when the various systems are pursued with no other guide than a book and under unmodified western conditions. 19. it is for this reason that i would recommend to the white races the traditional western system, which is admirably adapted to their psychic constitution. it gives immediate results, and if done under proper supervision, not only does it not disturb the mental or physical equipoise, as happens with regrettable frequency when unsuitable systems are used, but it produces a unique vitality. it is this peculiar vitality of the adepts which led to mystic

not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. development by meditat

comes visible. and this first cause is not a rootless origin, but a first appearance on the plane of manifestation. thus far and no farther can the mind go back; but we must always remember that different minds go back different distances, and that for some the veil is drawn in one place, and for others in another. the ignorant man goes no further than the concept of god as an old man with a long white beard who sat on a golden throne and gave orders for creation. the scientist will go back a little further before he is compelled to draw a veil called the ether; and the philosopher will go back yet further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are

bbinical literature to see what further names may have been applied to them, we find yet more head symbolism applied to kether; this, although not specifically referred to them, may be taken to embrace the other two supernals also, for they are aspects of kether on a lower plane. 6. the rabbis called kether, among other titles, which we need not consider now, arik anpin, the vast countenance, the white head, the head which is not. the magical symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark

gence because it is the light giving the power of comprehension of the first principle, which hath no beginning. and it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. completion of the great work. mystical qabala page 73 vice- correspondence in microcosm:

DION FORTUNE PSYCHIC SELF DEFENSE

spects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in the light of psychology a

oothold on the physical plane, and is limited to that borderland between matter and mind which we perceive upon the threshold of sleep. this is a very terrible experience, for the victim is afraid to sleep and cannot keep awake indefinitely. worn out by fear and lack of sleep, mental breakdown soon supervenes. nervous exhaustion and mental breakdown are the commoner results of astral attack among white people, for in europe at any rate it is not often that an attacker is able to bring the attack to a conclusion in the death of the victim. there are, however, records of cases where the victim has died of pure fright. kipling's terrible story, the end of the passage, gives an account of such an occurrence. but in addition to the purely subjective phenomena, there will also be objective ones

forces can be manipulated from a distance. a final example, taken from the confessions of aleister crowley, will serve to show the nature of a haunting produced by ceremonial magic in which the forces invoked are not adequately dispersed "the demons connected with abramelin do not wait to be invoked, they come unsought. one night jones and i went 32 of 103 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrating with the forces we had been using (we were trying to condense them into sensible images) when we came back, nothing had been disturbed in the flat; but the temple door was wide open, the furnitu

ttered through his books. any organic geographical unit develops something of an oversoul, and where the differentiation is marked, the over soul may become a very definite entity. if there are among the inhabitants of the district any who are sensitive to the unseen, they may form either an affinity or a repulsion for this oversoul. a great forest has a very marked personality, and there are few white men who can resist its influence, becoming markedly changed and de-humanised if exposed to it for long periods without the companionship of others of their race. natives, on the other hand, seem to enter into it and be part of it. it is well known how often trees are objects of worship in all parts of the world. they have very marked personalities and strong magnetic fields. in the spring, w

r the tremendous stimulation of the solar fire the elemental forces are concentrated to a poisonous strength. i am not personally acquainted with the west coast of africa, but from what i can gather i am of the opinion that the elemental forces and the atmosphere made by juju rites are between them more responsible than the climate for earning that part of the world its sinister reputation as the white man's grave. there are other spots where the climate is equally hot and humid, burmah, for instance, but 40 of 103 there is no other spot that produces the same loosening of moral fibre. the only place that is at all comparable to it is the carribbean sea, which produces, not so much a demoralisation, as a fierceness and violence quite alien to the racial characteristics of the people who go

DONALDTYSON CHAKRAS

nutes. there are other minor physiological effects that accompany the arousal of kundalini and the opening or piercing of the chakras. these include feelings of coolness or heat over large areas of the body, localized pricking sensations that often occur in the fingers and toes, ringing or buzzing sounds in the ears that seem to be caused by temporary changes of blood pressure, intense flashes of white light similar to the popping of a camera flash- these are seen with eyes open or shut- as well as spontaneous trembling, twitching and jerking of various muscles of the body such as the thighs, abdominal muscles, or facial muscles, sensations of floating or sinking, feelings of touching or weight upon different parts of the body, excitation of the nerves similar to that caused by too much ca

DONALDTYSON CORONZON

thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, every hair of thy soul, one by one (then said the scribe: thou hast no power) yea, verily i have power over thee, for thou hast taken the oath, and art bound unto the white brothers, and therefore have i the power to torture thee so long as thou shalt be (then said the scribe unto him: thou liest) ask of thy brother p, and he shall tell thee if i lie (this the scribe refused to do, saying that it was no concern of the demon's) i have prevailed against the kingdom of the father, and befouled his beard; and i have prevailed against the kingdom of the son, and tor

DONALDTYSON ELEMENT

appear to traveling men in the forms of beautiful, naked young women, and while charming the men would pull them to their deaths beneath the surface of the water. there is some truth in this tale. undines are the most human and seductive of the four elemental types. they tend to be sympathetic and loving. in appearance they most often assume a human shape with long dark hair, dark eyes, very pale white or bluish skin, slender bodies, very graceful hands. they are always extremely beautiful, but may be at the same time strange or otherworldly. their touch is moist and cool, and their hair appears damp and clinging. undines are useful in matters dealing with love and friendship, bonds of emotional intensity, desire and lust. the only danger in evoking undines is falling in love with them, wh

DONALDTYSON FAMILIAR

more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects of western occultism, the witch's familiar had its origin in shamanism. every shaman has his own totemic beast, with whom he believed himself to be related by blood. the great spirit of that animal's species, a larger all-white beast that possessed the power of speech, watched over the shaman and protected him from harm, and also taught the shaman occult secrets. in the middle ages, the inquisitors of the catholic church believed the pets of accused witches to be possessed by demons. a witch was supposed to feed her familiar spirit with her own blood, which the animal sucked from her body at a special nipple that b

DONALDTYSON MIRACLES

r washing your hair. they may persist for a time, but eventually they will give up in disappointment and go away. return hayhome resources demons bios fiction tyson the truth about miracles st. joseph of copertino (1603-63) levitates in rapture: 1735 bookplate "miracle" is a general term for any event that transcends the accepted laws of nature. in this loose sense, all true magic, be it black or white, is miraculous, since none of it can be explained by modern physics. stage magic is not miraculous, although it has been mistaken for miracles, because it merely pretends to transcend natural law but can be explained in ordinary ways. events recognized as miracles usually have other qualities in common that narrow the definition. miracles are frequently associated with religion. they are pop

DONALDTYSON PENTA

it. this requires some practice. most persons know how to draw a star with five points using a continuous line, but most always drawn this star from the same point in the same direction. it requires practice to instantly be able to draw all ten forms of the pentagram. when you project the pentagram upon the air in front of you, visualize the lines of the figure strongly as glowing or burning with white fire. attempt to hold this image clearly in your mind even after you have gone on to other steps in your ritual work. the more clearly you can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines blazing with cool, white fire even after you have finished. as you project the pentagram from you

of ceremonial magic. visualization is not limited to sight. the same basic technique is used in magic to hear, smell, taste and feel on the astral plane, where magic is actually worked. eliphas levi is responsible for making a distinction between the upright and the inverted pentagram. before his time, no such distinction existed. an upright pentagram has a single point at its top. it is used in white magic- magic worked for constructive, benevolent purposes. it represents the body of man standing with arms and legs spread apart. the points of the upright pentagram fall upon the head, two hands, and two feet, of the human figure. by contrast, an inverted pentagram has two points at its top. it is used in black magic- magic worked for destructive, evil purposes. the inverted pentagram repr

DONALDTYSON SIGIL

astaroth, showing his sigil, as drawn by s. l. macgregor mathers) sigils are graphic symbols that identify and represent spiritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the word "sigil" is from the latin sigillum, meaning a little seal or signet. from ancient times until

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hereto, are written in red ink. a steady development in the illumination of the vignettes is observable in the papyri of this period. at the beginning of the xviiith dynasty the vignettes are in black outline, but we see from the papyrus of hunefer (brit. mus. no. 9901, who was an overseer of cattle of seti i, king of egypt about b.c. 1370, that the vignettes are painted in reds, greens, yellows, white, and other colours, and that the whole of the text and [1. the importance of annu and its gods in the vith dynasty is well indicated by a prayer from the pyramid of pepi ii (for the texts see maspero, recueil, t. x, p. 8, and t. xii, p. 146, which reads "hail, ye great nine gods who dwell in annu, grant ye that pepi may flourish, and grant ye that this pyramid of pepi, this building built fo

ny names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou ka who dwellest in tattu, thou mighty (2) one in sekhem, thou lord to whom invocations are made in anti, thou who art over the offerings in annu, thou lord who makest inquisition in two-fold right and truth, thou hidden soul, the lord of qerert, thou who disposest affairs in the city of the white wall, thou soul of ra, thou very body of ra who restest in (3) suten-henen, thou to whom adorations are made in the region of nart, thou who makest the soul to rise, thou 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

and he hath offered oblations unto hundreds; he hath manifested his might as the great form through sah (orion [who is greater] than (517) the gods. unas repeateth his rising in heaven and he is the crown of the lord of the horizon. he hath reckoned up the bandlets and the arm-rings, he hath taken possession of the hearts of the gods (518. unas hath eaten the red crown, and he hath swallowed the white crown; the food of unas is the inward parts, and his meat is those who live upon (519) magical charms in their hearts. behold, unas eateth of that which the red crown sendeth forth, he increaseth, and the magical charms of the gods are in his belly (520) that which belongeth to him is not turned back from him. unas hath eaten the whole of the knowledge of every god, and the period of his lif

ll basta. het-benbent, the name given to many sun-shrines in egypt, and also to one of the places in the other world where the deceased dwelt. het-ptah-ka, the sacred name of the city of memphis, the metropolis of the first nome of lower egypt; it means the "house of the ka of ptah" and was probably in use in the period of the ist dynasty. other names for memphis were aneb-het'et "the city of the white wall, men-nefer and kha-nefert. kem-ur a name given to the district of the fourth and fifth nomes of upper egypt. khemennu, i.e, the city of the eight great cosmic gods, the hermopolis of the greek writers( greek e?'rmopolitikh` fulakh, strabo, xvii, i, 41, and the metropolis of the fifteenth nome of upper egypt. the old egyptian name for the city is preserved in its coptic and arabic names#

e, and funeral ceremonies. http//www.sacred-texts.com/egy/ebod/ebod11.htm (2 of 5 [8/10/2001 11:24:10 am] placed in thy mouth.[7] hail, unas, the nipples of the bosom of horus have been given unto thee, and thou hast taken in thy mouth[8] the breast of thy sister isis, and the milk which floweth from thy mother is poured into thy mouth.[9 "thou hast gotten possession of the two eyes of horus, the white and the black, thou hast taken them unto thyself and they illumine thy face.[10] the day hath made an offering unto thee in heaven, and the east and the west are at peace with thee; the night hath made an offering[11] unto thee, and the north and the south are at peace with thee. these are the offerings which are brought unto thee, the offerings which thou seest, the offerings which thou hea

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are al

ELLIS LOW TWELVE 1907

ly spoke one of the committee "i have visited fully a score of lodges in the west and east and have never failed of admission wherever i applied "it is news to me that there are masons among the indians" remarked the master, voicing the sentiments of the rest of us "why, my dear brother, there are hundreds of them. i 20 low twelve could relate incidents that would amaze you, in which the lives of white men have been spared through the fact that the indians learned they were free masons "are masons to be found among all the tribes "by no means; only among the most advanced, such as in indian territory. i have made the signs without being recognized in scores of instances, and then again, when i had little hope of anything of the kind, help was given me. there were many such instances during

our government. there was no trouble with the warm spring indians until 1872, when the interior department was persuaded into ordering them to low twelve 25 leave their fertile grounds in warm spring valley, where they were content and happy. they were forcibly shifted to the sterile region around fort tularosa. general howard protested, and had them sent back to their old homes. but the covetous white villains would not let them alone, and a still greater mistake was made when they were sent to the san carlos reservation, for not only was the water brackish and the soil worthless, but it was the home of a thousand chiricahua apaches, who were the implacable enemies of the warm spring band, which hardly numbered three-fourths as many "geronimo is the leader of the warm spring indians "yes;

of a thousand chiricahua apaches, who were the implacable enemies of the warm spring band, which hardly numbered three-fourths as many "geronimo is the leader of the warm spring indians "yes; you will have a frightful time before you subdue him and put him where he can do no further harm. i knew his father, mangus, one of the most fiendish wretches that ever lived. he had no grievance against the white man, but massacred through sheer love of deviltry. he died with his boots or moccasins on, and left his son well trained in the ways of the merciless parent" noting how well my friend was informed regarding the apaches, i asked him several questions which had puzzled us officers in the southwest "one of the natives that we have enlisted against geronimo is another chief named chato. do you k

d we were morally sure that geronimo and his band were gathered there, unless, with that persistency which was a feature of their retreat, they had pressed through and were fleeing into the broken region beyond. we had pushed our horses to the limit, and lieutenant sm-ith halted the command among the hills not far to the rear of where my dusky 34 low twelve companion and myself paused to scan the white, blistering sand that stretched away to the mountain spur. by permission of the officer, vikka and i had ridden this comparatively short distance, and it rested with us whether we should advance any farther toward the enemy. this expanse of plain was a bed of sand that pulsated in the intolerable sunlight. it was ridged and hummocky in many places, having been thus twisted and flirted about

he foreground, and the gray rocks and stunted pines. another lower peak rose to the right a little farther back, while the crown of a third showed faintly beyond. the intense heat caused a throbbing of the air, which made the objects flicker and dance in one's vision. naught that resembled animal life was discerned. it was as inert and dead as at the morn of creation. then i carefully studied the white, lumpy sand that stretched between. not even a rattlesnake or insect could be low twelve 37 seen wriggling at our feet. i lowered the glass and offered it to vikka. he shook his head. i never knew him to use such help, for his keenness of vision was marvellous "see 'pache" he asked, in his sententious fashion "no; i can't catch -sight of hide or hair of them, but no doubt they are among the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

dress dr. melton either c/o gale group, 27500 drake rd, farmington hills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. afte

e magical name assumed by charles stansfeld jones (1886.1950, a british occultist and author who lived in canada and founded the fellowship of ma-ion. he was a follower of magician aleister crowley who designated him his magical child. jones is to be distinguished from theosophical writer george graham price who channeled two popular texts, melchizedek truth principles (1963) and ancient mystical white brotherhood (1971, both published under the pseudonym frater achad. little is known of price s life apart from his channeling the two books. sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. new york: samuel weiser, 1969. achad, frater [george graham price. ancient mystical white brotherhood. lakemont, ga: csa press, 1971. melchizedek truth principles. phoenix

siderable light on the entire kabalistic literature. adam, l abbe about the time that the templars were being driven from france, the devil was said to have appeared under various guises to the abbe adam, who was journeying with one of the servants from his convent to another part of his abbacy of the vaux de cernay. the evil spirit first opposed the progress of the abbe taking the form of a tree white with frost, which rushed toward him with inconceivable swiftness. the abbe s horse trembled with fear, as did the servant, but the abbe himself made the sign of the cross, and the tree disappeared. the abbe concluded that he had seen the devil and called upon the virgin to protect him. nevertheless, the fiend shortly reappeared in the shape of a furious black knight. begone, said the abbe. w

eings. the activities of adepts are multifarious, being concerned with the direction and guidance of the activities of other human beings. theosophists claim that their knowledge, like their powers, far exceeds that of other mortals; they can control forces both in the spiritual and the physical realm and are said to be able to prolong their lives for centuries. adepts are also known as the great white brotherhood, rishis, rahats, or mahatmas. ordinary people who earnestly desire to work for the betterment of the world may become chelas, or apprentices to adepts, in which case the latter are known as masters, but the apprentice must first have practiced self-denial and self-development in order to become sufficiently worthy. the master imparts teaching and wisdom otherwise unattainable (an

goat fleece. lynx tails hung like lappets on each side of her face, which was overshadowed and almost hidden by a profusion of sakabula feathers. this bird, barker commented, has a very beautiful plumage, and is sufficiently rare for the natives to attach a peculiar value and charm to the tail-feathers; they are like those of a young cock, curved and slender, and of a dark chestnut color, with a white eye at the extreme tip of each feather. among all this thick, floating plumage were interspersed small bladders and skewers or pins wrought out of tusks. like the other witchfinders, she wore her hair highly greased and twisted up with twine until it ceased to have the appearance of hair and hung around the face like a thick fringe, dyed deep red. bent double and with a catlike gait, nozilwa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

minars. the subsidiary, the center for god realization, now disseminates mafu s teaching materials (tapes and books. the foundation is headquartered at a campground near ashland, oregon, which serves as a retreat center. mafu s continued teachings, most of which are disseminated in cassette tapes, are seen as forming a distinct path to realization. the foundation may be contacted at p.o. box 458, white city, or 97524. sources: interview: penny torres on mafu. life times 1, no. 2 (winter 1986.87: 74.79. l ecuyer, michele. mafu. life times 1, no. 2 (winter 1986.87: 80.82. torres, penny [mafu. and what be god? vacaville, calif: mafu seminars, 1989. reflections on yeshua ben joseph. vacaville, calif: mafu seminars, 1989. magi priests of ancient persia and cultivators of the wisdom of zoroaster

the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed succes

prescribes various items of clothing and accessories as needful adjuncts to magical rites, in part to assist the magician in imagining himself/herself to be in an otherworldly setting. their color, name, form, and substance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the middle ages, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end

ron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ce

d the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camphor, amber, aloes, white sandalwood, and seed of cucumber. in evocations concerning transcendent knowledge, green was the color chosen for the

EVERBURNING LAMPS

turbed; there is modern evidence in favor of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuumed ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with re

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ing of a few minutes to a few hours. later, memory would return, sometimes spontaneously, sometimes in dreams, and often (and most controversially) through hypnotic regression. a 1 in the first case to come to the attention of ufologists, a portsmouth, new hampshire, couple, barney and betty hill, experienced a close encounter with a ufo on the night of september 19 20 while traveling through the white mountains. at one point, barney hill stopped the car and stepped out with a pair of binoculars; through them he saw humanlike figures inside the craft. one was staring directly at him. terrified, the couple fled, all the while hearing beeping or buzzing sounds. once back home, the hills eventually realized that at least two hours seemed missing from their conscious recall. in november betty

le research. a synopsis of abraham-hicks s teachings. http/ www.abraham-hicks.com/bio.html. abram folklorist peter m. rojcewicz relates the experiences of a young university student to whom he gives the pseudonym polly bromberger. in the early 1980s bromberger conjured up a spirit guide a personal archetype, she sometimes called it and gave it the name abram. with long, unkempt hair and wearing a white robe and sandals, abram looked biblical. he came more clearly into focus after bromberger had undergone a period of meditation and reflection. a student of the great psychologist and philosopher c. g. jung, bromberger used a process she learned from jung's writings active imagination to bring abram into her life. in time she came to feel that he had a kind of independent existence. she told

a hidden valley (called shangri-la in james hilton s popular novel lost horizon [1933] and in the movie of the same name. shambhala first appeared in a 1922 polish book, soon afterward translated into english as the best-seller beasts, men and gods. the author, ferdinand ossendowski (1876 1945, fled russia in the wake of the bolshevik revolution. an anti-communist, ossendowski participated in the white russian government, that nation s short-lived experiment in democracy between the overthrow of the tsar and the triumph of the communists. he wandered through mongolia, itself torn by political unrest and bloody conflict. there he learned, he said, of a mysterious king of the world. a lama in the town of narabanchi took him into a temple in which there was a throne. ossendowski was told that

they had been melted or cut off. he also complained of a burning sensation in his eye s. while trying to enter his truck to resume his j o u r n e y, turner passed out and was taken to a hospital. after a short stay he was re l e a s e d and, on returning home, suddenly re m e mb e re d that the ufo had lifted both him and the truck inside it. turner also recalled that the craft carried a crew of white-clad, humanlike beings who wore caps. when they took the caps off, turner could see a series of numbers stamped, or otherwise impressed, on their heads. they spoke in a squeaky, high-pitched tone. only when one of them, alpha zoo loo, slowed his speech could turner understand it. as they traveled through space, alpha zoo loo asked turner questions about his truck. eventually they arrived at

quite literally as a concrete happening (jung, 1959. see also: contactees further reading angelucci, orfeo, 1955. the secret of the saucers. amherst, wi: amherst press, 1959. son of the sun. los angeles: devorss and company. jung, c. g, 1959. flying saucers: a modern myth of things seen in the skies. new york: harcourt, brace and company. anoah anoah, associated with the melchizedek order of the white brotherhood, consisting of wise extraterrestrial and spiritual entities, channeled through austin, texas, psychic medium jann weiss in the 1980s. the planetary light association, which at its peak had some 3,200 members around the world, distributed books and tapes of these channeling sessions. it also held workshops at which enthusiasts listened to anoah discuss the transi- anoah 23 the cov

FAUST

pay! then are the soldiers off and away. faust and wagner. faust from the ice they are freed, the stream and brook, by the spring s enlivening, lovely look; the valley s green with joys of hope; the winter old and weak ascends back to the rugged mountain slope. from there, as he flees, he downward sends an impotent shower of icy hail streaking over the verdant vale. ah! but the sun will suffer no white, growth and formation stir everywhere, twould fain with colours make all things bright, though in the landscape are no blossoms fair. instead it takes gay-decked humanity. now turn around and from this height, looking backward, townward see. forth from the cave-like, gloomy gate crowds a motley and swarming array. everyone suns himself gladly today. the risen lord they celebrate, for they th

- understand? and when the clock strikes, be on hand! be well prepared before the start, with paragraphs well got by heart, so later you can better look and see he says naught save what s in the book; but write away as unabated as if the holy ghost dictated! student you will not need to say that to me twice! i can foresee how much i ll gain from this advice; because what one has down in black and white it is a comfort to take home at night. mephistopheles but come now, choose a faculty! student i can t adjust myself to law- not possibly. mephistopheles i can t blame that in you, it s no demerit. this science as it really is i see. statutes and laws that we inherit like an eternal malady go trailing on from race to race and furtive shift from place to place. to nonsense reason turns, and be

ust my darling! see! the day is dawning! darling! margaret day! yes, day is dawning! the last day breaks for me! my wedding-day this was to be! tell no one you have been with gretchen. my wreath s gone forever! it is gone and in vain. we ll see one another again, but at dances never. the crowd comes surging, no sound it makes, the street and square cannot hold all there. the death-bell tolls, the white wand breaks. how they seize me, bind me with lashes! away and to the block i m sped. each neck is wincing at the flashes as swift the keen blade flashes over my head. hushed lies the world as the grave. faust oh! had i never been born! mephistopheles [appears outside. off! or you re lost and lorn. what vain delaying, wavering, prating! my shivering steeds are waiting, the morning twilight s

paratus for fantastic purposes wagner [at the furnace] the bell resounds with fearful clangour, the sooty walls thrill its vibration. no longer can remain uncertain my great, most earnest expectation. darkness is lifting like a curtain. within the phial s inmost chamber it s glowing like a living ember, yea, like a glorious carbuncle, gleaming and flashing, through the darkness streaming. a clear white light comes into view! oh, may it not escape once more!ah, god! what s rattling at the door? mephistopheles [entering] welcome! i mean it well with you. wagner [anxiously] welcome in this auspicious hour! softly. don t speak or even breathe, though, i implore! achieved is soon a glorious undertaking. mephistopheles [more softly] what is it, then? wagner [more softly] a man is in the making!

erdant shore; if i err not, more and more sounds of horse s hoofs are nearing. would i knew who in swift flight brings a message to this night! faust i believe the earth s resounding to a steed that s hither bounding. turn there, my glance! a most auspicious chance, can it be hither faring? o marvel past comparing! a rider s trotting on toward me. spirited, strong, he seems to be; borne on a snow-white steed he s nearing. i do not err, i know him now, the famous son of philyra!halt, chiron, halt! and give me hearing! chiron what now? what is it? faust check your pace and stay! chiron i do not rest. faust take me along, i pray! chiron then, mount! and i can question you at leisure: whither your way? you re standing on the shore and i will bear you through the stream with pleasure. faust [mo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

n brain. the strands of the names of vast face generally convolute to the atziluthic letter ayin i, and those of small face to the atziluthic letter alef a. the beards of the two faces with their nine respective formations of names are shown in figures 3.3 and 3.4. the beard of faith, not (al, is mentioned because it is the most precious of all. it egresses from the ears round about the face, the white locks [strands of names] ascending and descending, 2" 2' 8 +0 separating into thirteen of that most splendid of splendors. 10 the formations of the beard are found to be thirteen, that is the upper one [vast face. in the lower one [small face] they are beheld in nine. 11 each hair is said to be the breaking of the hidden fountains that issue forth from the hidden brain [vast face. 12 and all

nder to vast and small face. in most mystical traditions, both vast and small face can take either the masculine or the feminine gender. within a particular tradition, one may find vast face referred to in the masculine and small face in the feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekhinah (hnyks. in virtually all traditions, we can also find many impersonal names and references to vast face that are neither masculine nor feminine. however, small face, as the active principle, is always named and referred to personally as masculine and feminine. it is cogent to no

anding and moving the consciousness through successive planes of existence. each different path up the tree is known as a working tree. the entire spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various types of working trees and trees of perfection (figure 3.6. mystics seeking union with the divine, saints, wizards, and white and black magicians ascend the tree through different sefirothic patterns. a working tree, infused with the power of a suitable name of god, mantra, or other invocation, automatically directs the changes in consciousness of the traveler along its characteristic pattern of gates. different forms of the tree, called trees of perfection, allude to enlightened yogis, transcendent devotees, saint

t is not surprising that most jews refute any credibility for master yeshuvah as being a messianic appearance of the lord hvhy. 2 f# hebrew name yeshuvah when master yeshuvah came, the jews were waiting for the messianic advent of the lord hvhy as acharit (the last, who was expected to liberate them from roman control and give the jews dominion in palestine. acharit has been described as riding a white horse and wielding a fiery sword (figure 3.11. when master yeshuvah s actions did not match the characteristics of acharit, he was rejected by the pundits and religious politicians' 8: h" 2: 2 2:e 8 (but not by many of the people. furthermore, master yeshuvah threatened to undermine the spiritual authority of the pharisees and the economic authority of the corrupt sadducees, at a time when t

efs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, and teachings of master mosheh and master yeshuvah find parallels in those of messiahs in other traditions. messianic appearances are called avatara in sanskrit. the hindu tradition contains beautiful and profound descriptions of the life dramas and teachings of the ten i

FIRE OF QAYIN RITE

an. waken and feed the flaming serpent within my blood, kindle the shinning fire of my inheritance. by goat and serpent, great tubalo, thou coal-black smith, let the warmth of thy sorcerous power glow bright in my spirit and flesh by the holy threefold name azza: uzza: azziel. strength to my daemon-genius in the fires of the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut tail and mane, a star on his face and a spot on his breast, and his masters name was qayyifly the light psychonaut 75- text by michael ford (keteb) industrial musick needs the original formula which it came from- freedom and self- liberation. it needs something which breathes that chaotic fire and storm of creativity and aggression. psychonaut 75 is bringing back the origin

FOCUS OF LIFE

again, a creator of cows-who loves their breasts! are not all things cows to thy pleasure-whether they would or not? and what is cow? is it not a fountain? didst thou not create god, teach nature all secrets and crowd the spaces with cows of desire, unknown and manifesting? didst thou not create and destroy woman "once again to earth" again aaos spoke, but unto his lidless eye "behold thou hoary, white headed, thou silent watcher of night and day: thou death-clutch on the smallnesses of time! this neitherneither i, shall transvalue ennui, fear, and all diseases to my wish. dead is my misery in suffering! how could it exist in my zodiac, unwilled? i, who transcend ecstasy by ecstasy meditating need not be in self-love! verily, this constant ecstasy i indraw from selfcreation. by castrating

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

is head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images are listed in lib. ii, cap. 10 (sloane 1305, ff. 43 recto ff. 52 hermes trismegistus and magic an image of venus "the form of a woman with her hair unbound riding on a stag, having in her right hand an apple, and in her left, flowers, and dressed in white garments" an image of mercury "the form of a man having a cock on his head, on a throne, having feet like those of an eagle, with fire in the palm of his left hand and having below his feet this sign (a magic character' an image of luna "the form of a woman with a beautiful face on a dragon, with horns on her head, with two snakes wound around her. a snake is wound around each of her arms, a

of the planets are usually recognisably related to the classical forms of these gods and goddesses but with strange and barbaric additions and modifications. there is a full list in picatrix of the images of the thirty-six decans' grouped with the signs of the zodiac to which they belong. the images of the decans of aries. first decan "a huge dark man with red eyes, holding a sword, and clad in a white garment" second decan "a woman clad in green and lacking one leg" third decan "a man holding a golden sphere and dressed in red" and so the list goes on, for all the thirty-six decans belonging to the twelve signs, all with weird and barbaric images. having fully dealt with talismans and their manufacture in his first two books, the author of picatrix discusses in his third book2 what stones

see, in the lowest band of the frescoes the omniform fife of the court of ferrara and above it the images of the thirty-six strung out along the zodiac. the series begins with the three decans of aries and their sign (pi. ia; though their forms are slightly variant from the images which we quoted from the fist in picatrix they are easily recognisable as in the main the same, the tall dark man in white (pi. ib, the woman who is hiding under her skirts the unfortunate fact that she has only one leg, the man holding a sphere or circle. despite their charmingly modernised costumes, these are really the egyptian gods of time, the demons banned by augustine. 1 see below, pp. 66-7. 2 walker, p. 36; garin, cultura, pp. 159 ft. 3 p. d'ancona, les mois de schifanoia a ferrara, milan, 1954, p. 9. th

in picatrix: forma hominis super altam cathedram elevatus& in eius capite pannum lineum lutosum& in eius manu falcem tenentis: forma hominis senex erecti, suas manus super caput ipsius erigentes& in eis piscem tenentis: forma hominis super draconem erecti, in dextra manu falcem tenentis, in sinistra hastam habentis& nigris pannis induti.3) for a long and happy life, says ficino, you may make on a white, clear, stone an image of jupiter as "a crowned man on an eagle or a dragon, clad in a yellow garment (homo sedens super aquilam uel draconem coronatus. croceam induto uestem.a) there is a very similar image of jupiter in picatrix' de vita coelitus comparanda, 18 (ficino, p. 556. 2 ficino, pp. 556-7. 3 picatrix, lib. ii, cap. 10; sloane, 1305, f. 43 verso. 4 ficino, p. 557. 70 ficino's natur

in picatrix is striking: forma regis supra cathedram sedentis& in sui capite coronam habentis, et coruum ante se, et infra eius pedes istas figuras (magic characters).3 in picatrix this is not a medical talisman, as in ficino, but will enable a king to overcome all other kings. for happiness and strength of body, ficino advises an image of a young venus, holding apples and flowers, and dressed in white and yellow (veneris imaginem puellarem, poma floresque manu tenentem, croceis& albis indutam* the comparable venus image in picatrix is: forma mulieris capillis expansis& super ceruum equitantes in eius manu dextra malum habentis in sinistra vero flores et eius vestes ex coloribus albis.5) an image of mercury described by ficino is "a helmeted man sitting on a throne, with eagle's feet, hold

FRATER ELIJAH ANGELS OF CHAOS

ions called the rite of suffering as my own version of this operation (in extension. a little theory based upon my song of illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manif

nt (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the entire process is the becoming, as the unfolding of a lotus. to be cut off from this would be impossible to imagine (not that it is impossible, but who would want it, unless, one were another one. this is the distinction between the right hand and left hand paths. the white brother seeks unity in recognition of it s being the one. i is it, or, it is i. this is similar to the black brother, except in this case the declaration is usually premature and full of pride. this takes us now to the scarlet path. what is the scarlet path? as stated simply: a recognition of both the white and black paths, but with the urgence for a new creation. this is the great-work, a c

hs, but with the urgence for a new creation. this is the great-work, a contest if ye will. the one in absolute awareness, realized that it is (one. so it set about to make love with itself. another one? now this idea is absolutely satanic in the light of us becoming as it, but this is done (and realized) for the love of it s sorrow. not with the pride of the black brother nor the reverence of the white-brother of it s magnificence (although this is easily understandable. the scarlet brotherhood seeks to extend existence, in hopes of becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the scarlet brotherhood) use truth to our ends, neither falling into the vices or virtues of the other extremes (hopefully, but amassing know-ledge and truth through

of external illuminations can serve to clear up the intervening miasma as well. now what is this scarlet path (a view from above? for nothing is absolute, the path of the scarlet brother is one of dis-enfranchisement. what meaneth this? our brotherhood seeks recreation, thus it is that we are bound beyond time and space into the thrusting disarray of void. to establish a splotch of black amid the white. the inverse spaces bring calamity into their boring tunnels. the point of crossover is the star of daath. we leap and propel our light (under the guidance of the angels) into ideo-spheres and vacuity. a transmutation, ex-nihilo. how this is accomplished is the domain of the given star and is approached quite naturally. the gift of babalon is that we are of her, and the shells of victory bec

FREEMASON BLUEBOOK

n unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and love, a blessing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star and garter, or any other order that can be conferred upon you at this or any future period, by king, prince, potentate, or any other person, except he be a mason, and which i hope you will wear with pleasure to yourself and honor to the fraterni

dge. you are to see that the bylaws are faithfully obeyed and that the records are correctly kept, determining what is proper to be recorded. and lastly, i place in your hand this gavel, the use of which you have already been taught. use it not arbitrarily, but prudently, and. if occasion require, firmly, to the end that good order and harmony be preserved [the symbolic colors of your station are white, and are emblematic of innocence, of peace, and of wisdom. in its application to humanity the color white denotes purity, good reputation, and happiness. in its sacred language it signifies the regeneration of the soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful di

soul, and in divine language it is the symbol of divine wisdom of the supreme grand architect of the universe "wisdom" says solomon" is the glorious emanation of the allpowerful divine, the purity of eternal light, the spotless mirror of the operations of god, and the image of his goodness; it is a one, yet it is capable of becoming a plurality. the prophets saw the divinity clothed in a garment white as snow, and his hair white, like unto wool "god created the universe from his love, and he sustains it by his wisdom. in every system of cosmogony, the divine wisdom, the eternal light dissipates the primitive darkness, and fashions the world in the womb of chaos" this symbol is also represented by a white taper, which at the opening of the lodge you are (presumed) to light at the altar, th

mpression of our institution is received by the candidates, you should be particularly careful, by the seriousness of your deportment, to properly prepare them for the dignified and important ceremonies of initiation. stewards. brethren:you are appointed [or, have been elected] senior and junior stewards of this lodge, and i invest you with the jewels of your office, and place in your hands these white rods which you will bear in the performance of the duties of your office,which are to assist the deacons and other officers in performing their respective duties. you are also to see that the tables are properly furnished at refreshment, and that every brother is suitably provided for. your regular and early attendance will afford the best proof of your zeal and attachment to the lodge. orga

ay convene the grand lodge, if he sees fit, and be present himself: in such case, the grand master, or, in his absence, his representative, will conduct the burial service. a special communication of the lodge should be opened, after which the brethren proceed to the place where the service is to be held. the brethren should be dressed, with as much uniformity as practicable in dark clothes, with white gloves and aprons, the officers and past masters wearing theirjewels: black crape should be worn on the left arm, above the elbow, and a sprig of evergreen on the left breast; and the insignia of the officers should be trimmed with black crape tied with a white ribbon; and a white lambskin apron should be placed upon the coffin. the masonic procession, upon arriving at a proper distance from

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

of working with it. thus the combined quintessence of these various base metals would form a spiritual sublimate of knowledge incomparable in potency, valuable beyond all earthly things. being of ultimate purity it would contain no color, but resemble a "sea of glass" whoever should lave in it would find himself endowed with perpetual youth. no philosopher could compare with him in wisdom; this "white stone" knowledge would even enable him to lift the veil of invisibility and meet the superhuman hierarchs, who work in the world with a potency undreamt of by the masses. masonic traditions tell us that hiram's preparations were so perfect that success would have been assured, had not treachery triumphed. but the incompetent craftsmen whom hiram had been unable to initiate into the higher de

there meet in peace, at the sea of glass. and as melchisedec, king of salem (salem means peace) and priest of god, ministered to abraham, the father of nations, when mankind was yet in its infancy, so shall this new light combine in himself the dual office of king and priest after the order of melchisedec. he shall judge the nations with the law of love and to him that overcometh will be given a white stone with a name that will serve as passport to the temple. there he may meet the king face to face. hiram was again conducted to the surface of the earth and as he walked from the scene of his shattered ambition, the conspirators set upon and fatally wounded him; but before he expired, he hid the hammer and disc upon which he had inscribed the word. this was never found until ages later wh

judah, who raised him from death through initiation. when the hammer was found it had the shape of a cross, and the disc had become a rose. therefore hiram took his place among the immortals under the new and symbolical name christian rosenkreuz. he founded the order of temple-builders which bears his name; in that order aspiring souls are still instructed how to fuse the base metals and make the white stone. the symbology of the foregoing will be explained in the following chapters. part v the mystery of melchisedec among all the characters mentioned in the bible none is more mysterious than melchisedec; said to be without father, mother, or earthly kin, and holding the dual office of king and priest. paul in his epistle to the hebrews gives us most information showing the connection betw

FREEMASONS SATANISM AND SYMBOLISM

developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided with this picture. in thes

by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended

er identify masonry as coming from the druid religion, this admission is extremely damning "masons. admire the druids and some of them even claim that masonry came from druidism. of course, the druids were occultic priests, practiced astrology, and offered human sacrifices [dr. c. burns, masonic and occult symbols illustrated, p. 28] wonderful. this statement means that freemasonry practices both white magic and black magick witchcraft. the illuminati practices black magick witchcraft, and so will antichrist! albert pike then reveals that other mysteries' religions throughout the globe and at different times also worshipped the serpent, in various ways. for example [quotes below taken from morals and dogma, p. 496-500] 1 "the phoenicians represented the god nomu (kneph or amun-kneph) by a

. the sun-god is finally victorious [ibid] note that masonry also identifies itself with the pagans who divine the future by studying the entrails of a bull. you consistently see the symbol of the bees and their beehive throughout freemasonry. christianity does not use this symbol "purity" and "salvation" are depicted by the honey. purity is depicted within the bible as either jesus himself or as white wool or as a white garment. salvation is depicted as the cross or jesus arising from the grave. but, the pagans are surely true to the biblical description of them as "worshipping the creature rather than the creator [romans 1:25] the july, 1998, issue of the scottish rite journal states that the eagle was also a symbol of regeneration and rebirth [jim tresner, 33 degree "wings of the eagle

symbolism of myth, magic, astrology and witchcraft [claire chambers, the siecus circle: a humanist revolution, 1977, p. v "another ancient magical sign called the yin-and-yang first appeared sometime before the 3rd century, b.c, in china. this emblem became the favorite of sorcerers and mystics throughout the orient because it, too, embodies so many possible meanings [gary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness;

FULL MOON RITUALS

ures there, and thinks that he hears the familiar voice of a sister, perhaps singing into this place some magical working of her own. a light western breeze brings to his nostrils the familiar scents of old oak and creeping cedar, mixed tonight with new ones which deer wished he had time to catalog. deer briefly remembered another path which spirals up the hill- passing from mighty groves of oak (white, chestnut, scarlet and their kith and kin, through towering stands of white ash and into long-leaf pine barrens lining the hill's broad shoulders- going thrice around before passing through the thorn thickets which line the truly ancient grove of mixed species circled about the castle before reaching the top after. but duty (joyous as this one is) calls, so he moves along the main trace whic

he goddess now reigning in her life. the death hag is a harsh taskmistress, but her wisdom is worth the effort required to absorb even a fraction of it. sharon rests briefly on the strength of the staff that has helped her through the long days and nights of walking, the warm ebony wood almost soft against her palms. she closes her eyes and remembers rock and dirt, frost and ice glittering in the white moonlight, a chiaroscuro scene more like a landscape on the physical moon than on earth. smells of cold dust and frozen water. sounds only of the tiny breakages in earth s bones of rock, snaps and cracks that are birth cries of minute particles of soil- the ultimate nourishment of us all. we all eat dirt, sharon reflects as she trudges onward. dirt formed finally into animal and vegetable th

ly rolled about a wick- already lit from the hearth in the great hall. it's light virtually leaps out among their circle as he lifts it high overhead "other than that from mama" he states "may the light for our ritual come from the hearth of this place which has been spiritual home to many" deer lowers the unassuming candle to the reiku censer, carefully lighting the charcoal piece waiting on the white sand within. he then sets the candle gently in upon the altar's center and takes up the hand-hammered copper bowl given him many years ago by his mother's best friend. moving out to the perimeter of those gathered, deer proceeds deosil- in recognition of the newly growing light- about the circle. as he moves, deer asperges the dark flagstones- as well as any whom indicated through glance or

s this place which is none and all, this time which is timeless and eternal, deer calls out "our circle is raised and our wardens set. our lady and lord have come among us. let each who have praise, thanks or petition come forward to the altar which stands at the center of this world, and of being" calm and serenity surround this circle. with love and respect nym' steps forward. removing a simple white candle from the pocket of her robe, she places it on the altar "mother with your light i ignite this candle a brighter year; a deeper peace is what i hope for my family and friends" then placing two baby rattles next to the candle "anu if it be your will, please let the dreams of my daughters become reality" before returning to her place nym' stops to hug red deer and owl and then steps back

FULLER J F C SECRET WISDOM OF THE QABALAH

ion of the world into the pure spirit of god. to the masses of the jewish peoples such a statement will be considered blasphemous. yet in the zohar we read: with his ordinary understanding, man cannot understand the revelation of mysteries. all that i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 12 the shell, the white, and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through the shell and presently soars into the air. thus does the static become the dynamic, the material the spiritual. if the shell is the exoteric principle and the yolk the esoteric, what then

and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through the shell and presently soars into the air. thus does the static become the dynamic, the material the spiritual. if the shell is the exoteric principle and the yolk the esoteric, what then is the white? the white is the food of the second, the accumulated wisdom of the world centring round the mystery of growth, which each single individual must absorb before he can break the shell. the transmutation of the white, by the yolk, into the fledgling is the secret of secrets of the entire qabalistic philosophy. gknow that all the upper and the lower worlds are comprised in the image of god h, w

itual and sublime! as each succeeding curtain is lifted we are transported to ever-higher planes of sublimity until the highest is reached!22 the curtains are the divisions (abysses) between the superconscious thought of god and the conscious thought of man. the ultimate curtain is the shell of the egg- materiality; but before this final curtain can be lifted, a host of intellectual curtains- the white of the egg- have to be dissolved by transmutation into spiritual energy. spiritual deliverance, or attainment, is consequently an act of creation. finally we come to this conclusion: it is not god, or the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the

nothing. h2 it is also called attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, picture

potency of tetragrammaton (yhvh, it is simultaneously past, present, and future. in the letter od, which corresponds to it, is enclosed the imminence of the ten sephiroth. frequently it is called the ancient of the ancients, the ancient, or the ancient of days. for instance, in the book of daniel we read: i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is represented by the beasts of ezekiel, the holy

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

e mistletoe and the tree on which it grows, provided it be an oak" this plant, which is called all heal, although sought after with the greatest religious ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. after the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. the bulls are then sacrificed and a prayer offered that "god would render his own gift prosperous to those on whom he has bes

he sun became masculine and heat or passion constituted the god-idea, the moon was called isis. the moon represented the absence of heat, it therefore contained little of the recognized god-element. it was, perhaps, under the circumstances, a fitting emblem for woman. in the sacred writings of the hindoos there is an account of the moon, soma, having been changed into a female called chandra "the white or silvery one" while speaking of the moon, kalisch says "the whole ritual of the phoenician goddess astarte with whom that queen of heaven is identical, and who was the goddess of fertility seems to have been transferred to her"[36 [36] historical and critical commentary of the old testament. to such an extent, in the earlier ages of the world had the female been regarded as the creator, th

le of apollo, from spencer, to the effect that "rhea the mother of the blessed, and the queen of the gods, loved assemblages of women" as this festival is in honor of female nature, the various female attributes are adored as deities, demeter being the first named by the worshippers. after a long season of fasting, and "after solemn reflection on the mysteries of life, women splendidly attired in white garments assemble and scatter flowers in honor of the great mother" the food partaken of by the devotees at these festivals was cakes, very similar in shape to those which were offered to the queen of heaven by the women of judah in the days of jeremiah, an offering which it will be remembered so displeased that prophet that a curse was pronounced upon the entire people. as the strictest sec

ill they were "heathen abominations" with which the devotees of the new) faith must not become defiled. the people who executed these imperishable designs, and who have left in the british isles innumerable evidences of their religious beliefs, are supposed by some writers to belong to a colony which, having been expelled from persia on account of their peculiar religious beliefs, settled in the "white island" the "island of the blessed" this subject will, however, be referred to later in this work. when we closely examine the facts connected with the evolution of religion, there can be little doubt that the persians laid the foundation for that great moral and intellectual awakening which a century or two later is represented by confucious, gotama buddha, and pythagoras. from the persians

the mid-summer festival to john the baptist, in clear allusion to his words 'he must increase but i must decrease"[137 [137] tylor, primitive culture, vol. ii, p. 271. in a description recently given of the "moral, religious, and social disease" which broke out a.d. 1374, in the lower rhine region, and which was denominated as the "greatest, perhaps, of all manifestations of possession" andrew d. white says "the immediate origin of these manifestations seems to have been the wild revels of st. john's day"[138 [138] pop. science, vol. xxxv, p. 3. upon this subject toland observes that he has seen the people of ireland running and leaping through the st. john's fire proud of passing through it unsinged. although ignorant of the origin of this ceremony, they nevertheless regarded it as some k

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

etrue church, and allwhojoinit will be happy on. earth, and go to heaven aswell-willyou be here? i asked.0,always,he replied, i serve before the altar! will you be my friend? said i. he answer'd,iwill love youalways,ifyou will only come. so then we kiss'd, and parted.(asoul'scomedy,pp.49-50)whosprinkles the lilies that bind thy browwiththe dewsthat."keep them cool and bright?whofolds thy garments white?whathand caresses and tends thy tresses, and clasps thy golden girdle now?whowashes thy feet that are white and fair,anddried themwithhis hair?(asoul'scomedy,pp.170-1)but the real gabriel wasnotdead. waite gives no clue to gabriel's identity,butclearly he had no connectionwithhighgate, for by1881st joseph's retreat was ten yeats in waite's past. equally clearly he had a real existence, for t

keasoul'scomedy,tells the true story:old friend, whate'er our early verse may tell, here is the mysteryofgabriel.hedescribes his first sightofgabrielandhis realization that his feelings must remain unspoken:butthe past is lost to waite for,oh,you are dead, andhehas goneaway!as in your ear then, plainly let me tellwhenfirst it was we look'd on gabriel, at mass orvespers,guarded, earnest, blythe, a white-robed, censer-bearing acolythe; only afaceamidst an incensecloud-silent within the chants which swell'd so loud.lovelyhe was, as human beautygoes-the lily's lustre, the faint blush of rose, met in hisface;his lips were chaste as fair and a dim nimbuswashisauburnhair, while hiseyeshad caught, as in a net, all the dark glories of the violet. youth though he was, in our two hands we could havet

heroism and sacrifice. it has been revealed. to me in vision that by a voluntary act we may transfer the merits of a noble and virtuous existence to the most chaste and starbright soul of israfel,whowill shine in the eternal worldwiththeirnputedmeritofbothour lives(israfel,pp.11-12).israfel is described invariably in terms of sexual purity:'hestandswithface transfigured in a virgin's robe;'heis a white virgin whose spotless maidenhood isour faith,ourpioushope;ourbondofbrotherhood in the charityofthenewlife;'hischief emblem is the unicorn, in which inviolate chastity is typified (pp.13, 28,31).but if waite's soul was transformed, theoldadam was sleeping rather than dead, foritis repression, not sublimation, that is implied by the claim that'thesight of his passionless beauty' has 'frozen al

the latter capacity' he added that 'i happen to be the only practising lawyerintheorderand have been technically trained in formulating and criticizing statements and dealingwithevidence' as a consequence,'ithoughti might be able to help in getting the points so far threshed out that we might all knowwhatyou and your followers were driving at andwhatyou wanted and also that being all in black and white theremighthe no mistake from trusting to memory of interviews, the points may thus be clearly laid before the order. this he followedwitha long letteron8september, raising questions about the manifesto of 24 july.thequestions are phrased in a sarcastic manner and are all unnecessary given that the minority made it quite clear that they wishedforadivision intotwoindependent factions and would

inscribedwithan equilateral'\h having the apex downward, as a symbolofwater.heis in symbolical correspondencewiththe warden. 7. thefraterostiarius,whois not strictly an officer, has no special vestments. he carries a wand, surmounted by a doveofpeace. there is no sword in a templeofthe rosy cross. 8. in addition to the black habit, the frater ostiarius and all unofficial members wear a collar of white silk, emblematic of purification in progress, fromwhichdepends a crimson calvary cross. it is the general jewel of thewholefellowship on the external side. 9. in grades below thethirdorder, the imperator wears the general rose-crossofthethirdorderand the clothing of an officiating adeptus minor. he carries awandsurmounted by a triple sephirotic cross [printed before the text intheceremonyofr

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ity.itbeing resolved otherwise that the triumvirate as such should not be elected for a third year, i proposed also that those who regarded the golden dawnascapable of mystical instead ofanoccult construction should and had indeed resolved to work independently, going their own way.thisthird annual meeting dissolved in chaos, so far as other matters were concerned, with brodie-innes in a state of white rage."notonly the meetingbutthe whole order had been dissolved. in the form it had taken since 1888 the golden dawn was no more.references:1w.b.yeats,memoirs(1972),p.27.2 arthur machen,thingsnearand far(1923),p.154.3elliehowe,magiciansofthegoldendawn(1972 ,p.93.4a.e.waite,shadowsofliftandthought(1938),p.16r.5israel regardie,thegoldendawn,volume2(1938),pp.155-244.6howe,op.dt.,p. 129. 7 [e. be

hought reflection of yourvision.at this point a guidecame tome-notangelic-a humanlookingteacherwith whom i have been out astrallybefore. he took my right hand in his left andthegoldendawnmysword in his right hand held pointing up and forward. saying to me'donot think any more, watch, we passed on, vibrating elohim gibor, our feet a little above the red river, it became pale in hue and then nearly white.theni lost the riverbutlooked into a luminous white fog. after a time there came figures in the fog, coming and going they at last came to me clearly as 7 vast godlike forms, each holding a gigantic sword like my guide pointed up.thenthe 7 joined the swords so that the points touched above them. instantly the white light streamed downbuteach sword transmitted a different colour, they flowed

nificent tone of sound, it seemed to pass down the 7 swords and became all sounds mingled and clashing together, mostly discordantto me and painful, but sometimes i caught a grand chord.thenmy guide held the sword across us so that i took the point in my left hand.theforce was intolerable and the pain severe. 1 tried with this force to look behind me, 1 think 1 wantedto'see where the light became white again and the clashing sound pleasant,but1 did not.thedivided colours flowed behind and were lost to me in a cloud.thesounds were discordant nearly all the time, and the contact of the sword was only intolerable pain except that 1 seemed to know thatif!held on it would cease.thatisall-thevision seems to mean 'life from unity through division (sword'.theunity behind which i hoped to see is (i

ich corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be untouched by any other person, and kept wrapped in white silk or linen, free from external influences other than his own on the human plane' touching a magical wand could be perilous. crowley refers in hisconfessionsto an incident involving allan bennett; the wand concerned was unusual but the principle was the same:'heused to carry a"lustre"-along glass prism with a neck and pointed knob such as adorned old-fashioned chandeliers. he used this as

nes.norwas he alone in combining the two. among ayton's papers is a short accountofthe alchemicaluseofthetablets.hisunsignedbutappears to be in mathers' hand:before commencing any alchemical process, and at the different stages of it, bring the cucurbite, retort, crucible, or other vessel containing the matter, place it in the centre of the table and range the66thegoldendawntablets round it thus: white tablet with head (north, black and grey tablet with white pentacle (east, tablet with crystal (south, coloured tablet with hexagram (west (the operator stands in the south .thenendeavour according to the directions to seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the l

GILBERT THE MAGICAL MASON

f mystic lore, full of fine imagery, and replete with magical formulas. hishistoiredela magieis a storehouse of information relating to the secret sciences and secret fraternities of all times and among many nations, while in english the two volumes of the new edition of heckethorn'ssecretsocietiesshould be read as an introduction to deeper personal research.thework of franz hartmann, namedmagic, white and black,i can recommend to serious enquirers, for it elucidates the real aims of the higher magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated. to such as desire to follow more closely the old testament religious element, i should advise a perusal of the commen255 taries ofdrallen barnes on daniel andthebook of revel

d; there is modern evid255 ence in favour of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuum ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with rega

een. the castle and bishop exchanged places. this game is described by the persian post firdausi in1imanuscript dated 1486.thepersians introduced the change of rank in a pawnuponreaching its8thsquare. in the third, or european, epoch the modern game of chess was developed, two only joining in the game.itwas laid down that the queen should stand on her own colour and that each player should have a white square at his right hand. this brings the two queens opposite to each other, whereas one king has his queen on his right and the other king has his queen on the left. castling has been introduced and each pawn has been permitted to move either one or two squares at the first move. the queening of a pawn at the 8th square has been finally settled, and the castles, or rooks, are definitely pla

proachable grandeur,thatthehumanelements affording the bases of the analogy quite disappear in the heavenlymanof their divine reveries.permitme to afford to you an example of one sublime deific dream.'inthis conformation he is known:heis the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones,andin his symbols he is knowable although he is unknowable. white are his garments,andhis appearance is as a face, vastandterrible in its vastness.upona throne of flaming brilliance is he seated, sothathe may direct its flashing rays. into forty thousand worlds the brightness of his skull is extended,andfromthelightofthis brightness thejustshall receive fourhundredworldsofjoy and reward in the existence to come. within his skull exist daily thirteen thousa

the bride of god, the church, the kingdom, these two together constitute the elohim, a feminine plural noun, constantly used as a title for creative power in the narrative of genesis in chapter one, and up to the end of verse four of chapter two, where the jehovist narrative commences.itis a curious coincidence that the acacia referring to the burial ofh.a.,and which the fellow crafts dressed in white, carried in their hands as emblems of their innocence, is the same word as the greekq.kq.kld.which means innocence; it was also an emblem of immortality.theinsistance on a candidate for masonry proving himself free from deformity is a requirement which was common to the selection from among the levites of a priest of the jews (see leviticus xxi, 18, and to the reception of a neophyte in both

GILBERT THE SORCERER AND HIS APPRENTICE

earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 primary colours, one the flame redoffire, the second the blue of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate is clad in the white robe, to point out to him that he should not be led aside by the attraction of the elements, but that he should steadfastly follow that path of spiritual purity which alone willleadhimto the divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the year are the respective entries of the sun into

ad,a troop shall overcomehim,huthe shall overcome at thelast.'225 moses says 'blessed be. hethatenlargeth gad: he dwelleth as a lion,andteareth thearmwiththecrown ofthehead,and he provideththefirstpartfor.himself because there, in aportionofthelaw-giver, was he sealed; and he camewiththe headsofthepeople,he executedthejustice ofthelord,andhis judgements with israel.'thearmorial bearingsofgad are, white, atroopof cavalry. all this coincides wellwiththemartialanddominantnatureof aries,theonly one of the twelve signs in which the superiorplanetsalonebearsway, for it is thehouseofmars,exaltation of(0)andtriplicity of( 0 )and(2).thesymbolism of-thelionis alsoproperto('y')on account of its solar, fieryandmartialnature.ofephraim(ts )and( n) manasseh, classedtogetherundertheirfather'sname,jacob sa

hed as a lion, and as an old lion; who shall rouse him up? the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white withmilk.'moses says 'this is the blessing of judah, and he said, hear,lord,the voice of judah, and bringhimunto his people, let his hands be sufficient for him and be thou an help to him from his enemies' the armorial bearings of judah are- scarlet, a lion rampant. all this well agrees with the regal and leonine nature of the sign 'binding the ass's colt unto the choice vine' may allude to

for thislecture.6.address onthe.pillarsto explain their symbolism briefly and concisely is the object of the present address. in the explanation ofthesymbols of theo=0 degree of neophyte, your attention has been directed to the general mystical meaning of the iuxtaposition.of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black. upon a white ground, andtl;j.oseof'theother in the samercolours but reversed, the better to express the interchange and reconcile255 ment of opposing forces in the eternal balanceoflight and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name whic

f the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods- ashe,myfather, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul des

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

regularly in the kneph, and later by p. vaughton r sons of birmingham, who sent a sample jewel to irwin in 1891. the only known surviving breast jewel was made, at an unknown date, by george kenning but there is surprisingly, for he was a member of hermes lodge no reference to the rite and its regalia in any of kenning s catalogues36[36. there was also difficulty in obtaining suitable aprons (of white lambskin with a triangular flap; these had narrow borders, variously blue, blue and silver, blue and gold, and purple and gold, but presumably they were manufactured although none are known to have survived. mackenzie s irascibility, and difficulties over regalia were not the only problems that the rite faced. it had no financial reserves on which to call: in 1881 yarker reported that the en

GILBERT R A THE MASONIC CAREER OF A

spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tall

e and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white masonry, but it was explained to me afterwards that it was binding also as regards all the forty-seven degrees and i think for memphis and mizraim as well as anything in the way of adoptive orders and perhaps the royal order of scotland. worse was to follow 'after the meeting i was introduced to my brethren and, a good deal to my dismay, colonel spence then engineered the assembly, still thr

GLOBAL FREEMASONRY

the lord of all the worlds, duty bound to say nothing about god except the truth. i have come to you with a clear sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure white to those who looked. the ruling circle of pharaoh's people said "this is certainly a skilled magician who desires to expel you from your land, so what do you recommend" they said "detain him and his brother and send out marshals to the cities, to bring you all the skilled magicians (qur'an, 7: 104-112) it should be noticed that mention here is made of a council that advises pharaoh, that inc

ges, legends, symbols and words that are thousands of years old, are still used. despite the fact that nearly all masons have a high level of education, and occupy some of the highest positions in society, they organize ceremonies in which they take gilt swords and skulls into their hands, murmur words in ancient egyptian, stand before columns modeled on ancient egyptian temples in silver aprons, white gloves and even more strange costumes and make profound oaths. if a person who knows nothing about masonry is brought into one of their lodges, he will probably think that he is visiting a comedy film-set, and perhaps not be able to stop himself from laughing when he sees masons in the course of the initiation ceremony, with their eyes blindfolded, ropes around their necks, and walking aroun

GNOSTIC CATECHISM

spence did not impress him 'as being of any particular attainments or of more than average education, nor did the other kilmarnock masons meet his expectations 'a considerable proportion of them belonged to the mechanic order while one or two looked as if they were shepherds. waite was also disappointed with the ceremony 'it was proposed to confer upon me the 41st degree called priestly order or white mason. i 65[65] diary, 2 december 1902 66[66] ibid, 23 october 1902 67[67] ibid, 30 march 1903 68[68] ibid, 7 april 1903 69[69] ibid, 13 october 1903 70[70] ibid, diary for 8 february 1903. all the quotations concerning his visit to kilmarnock are from this entry went through an almost indescribable initiation, the officiating brethren wearing white surplices and holding small pieces of tall

e and the ceremony was simply muddled through. the obligation degree was administered to me with very curious variations on the part of the grand master so as to enable me to receive anything else which 1 wanted, but it is quite impossible to make any clear inference from the wording of the pledge. at the time i took it i understood it to refer only to the degrees of what they are pleased to term white masonry, but it was explained to me afterwards that it was binding also as regards all the forty-seven degrees and i think for memphis and mizraim as well as anything in the way of adoptive orders and perhaps the royal order of scotland. worse was to follow 'after the meeting i was introduced to my brethren and, a good deal to my dismay, colonel spence then engineered the assembly, still thr

GNOSTIC HANDBOOK

entered the spiritual life, then during these stages a slow and steady transformation of the mind into true self will occur (this process is called transfiguration) and the born again persons name is figuratively transferred to the book of life. no longer is a record kept of action and reaction, but a record of growth and spiritual transformation. he that overcometh, the same shall be clothed in white raiment; and i will not blot out his name out of the book of life, but i will confess his name before my father, and before his angels. revelation 3:5 transfigurism aims at nothing more nor less than demolition of the old microcosm, including the lower and higher self and building a totally new lower and high self, from the root substance of the original kingdoms. the coming revolution, j.va

ustained the esoteric teachings while under persecution from the apostate church and transmitted them, via small sects and cults, to today's gnostics. the gnostic handbook page 109 wisdom from india to give an example from hinduism of the amoral path. we find in traditional hindu (tantric- vedic) tantra there are two distinct traditions, the right and left hand path. these have nothing to do with white and black magic as the ignorant suggest but are two distinct methodologies of redemption. the right hand path is symbolic and the images regarding sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and cele

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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

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

ves a range of correspondences. to give you some idea of his system we have included a selection of same. following each level is given the directing intelligence, communication structure, science, religion and religious metaphor (fig 5) gnostic theurgy page 31 level. directing. communication science. religious intelligence. structure. metaphor. atomic. atomic. electron. physics. buddhism nucleus white light cellular. dna. rna. biology. hinduism reincarnation. somatic autonomic organs of the body.physiology. tantra. nerve plexes. kundalini. sensory. brain. sense organs. neurology. zen, sufism enlightenment mental-social. mind imprint. social behaviour. psychology. protestantism christ, messiah emotional. endocrines. emotional behaviour.psychiatry. fundamentalism the devil. void. body as fl

m the world and centred on the treasury of light you are under dialectic dominion (whether you admit it or not. secondly, within the psyche will be many gnostic theurgy page 80 dialectic programs that we carry with us into the spiritual life, they must be rooted out and destroyed. the promise offered to those who correctly use this chakra include the eating of the hidden manna and the gift of the white stone with a new name engraved on it. these promises are highly symbolic, the hidden manna represents a special stage known in the alchemical process of self transformation. it is also sometimes known as the white powder, it is a stage prior to the philosophers stone. this substance is symbolic of the processes of internal transformation that are working through transfiguration. the church o

es are fixed, in the lower reaches of yetzirah (the astral) there is the strongest dialectic presence. the chasm or abyss is of great significance to the gnostics. it is the division between the light world and the archons, it is described variously as a wall, palisade, turnstile and portal. it is seen as the great divide or barrier (horos, and is said to be bounded with an embankment of dazzling white fire flaming walls. between the higher and lower worlds is a narrow bridge, a rope, a ladder or a gateway through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, c

GOETIA LUCIFERIAN

ere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial magick and sorcery is significant to achieve a strong point of gnosis, or magical thought. the operator who is intent

ints of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/higher self. this daimon is called azal ucel, being the sigillic word combination of lucifer+ azazel, being the torch bearer and awakener through rebellion. the body of light may be developed by meditation, yoga and other acts that you may visualize a white or fiery essence which rises from your flesh; it is a beautiful brilliance of white light, the luciferian spirit from the sun. some will this light to change into a purple brilliance or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a

circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt the white hilt knife is the magickal tool of the work of illumination of the angelic guide, the solar and luciferian blade of the divine will. the white hilted knife is used in such works such as workings of the divine will, or angelick holy guardian angel. the athame is also used in circulating and visualizing light around the self encircling the being. you will want to decorate the ha

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

h this force, and the sinking from ecstasy into the infernal sabbat of the waking self, then it may bring inspiration of what you seek, which shall emerge later. seal the vessel and bury it in a safe place in the darkness of the earth. you will then wish to keep it buried for nine nights, which holds its basis in vampyric folklore. you may go to the place of where it is buried to burn a black and white candle in the night hours, and envision the angel or daemon while it grows in being. in the tenth day, at dawn, dig up the vessel and clean the exterior. you will then summon the spirit in the evocation circle, and then either perform an invocation to call in the force, which will remain connected with you in dreams until you destroy and burn the vessel and contents. you may also summon the

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing sout

the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large lesser invoking pentagram. charge the pentagram as be

f the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content htt

ing pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

ong as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing sout

the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before b

the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping

the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

he invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, wit

end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before b

the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content

nvoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

e invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, w

d of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before

center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- conte

oking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

abalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another lar

g the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the black end of the wand trace again a large bannishing pentagram of earth. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace

gh the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

tual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing sout

the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the white end of the wand trace another large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before b

he center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to the west. facing west, with the white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keepin

he north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

g, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northe

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

asoning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence. give the zelator sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the bread and salt. place the wand aside. consume the bread and salt. as you consume the repast of earth, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremon

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

p with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. 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

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 elohim tzabaoth, i open this temple in the element of water. may the

oning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace t

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

p with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "h

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 "such a fire existeth, extending through the rushings of air. or even a fire formless, whence cometh the image of a voice. or even a flahing light, abounding, revolving, whirling forth, crying aloud. 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 "yod heh vav heh" 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 shaddai el chai, i open this temple in the element of earth

oning. merely be receptive; feel and allow your heart with your astral eyes to be your only senses. listen with your feelings to any words, inspirations or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in

GOLDEN DAWN RITUALS B

a.m. and each portion of it studied and committed to a deep understanding. the instruction on the complete pentagram diagram remains unpublished and available only to our order. first, you will observe that the portion (the top point) is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attr

d to the kerubic emblem of e, y, and to the wand. the color of this point is a bright scarlet. the two lines drawn at an angle to 3 formulate this point are attributed to the sephiroth of hrwbg and trapt. it is here that the o and m dependency is revealed. the pentagram under the presidency of the name hwchy is formulated in two ways in the hexagonal center. these letters should be painted in the white color of on the black background on which the entire pentagram symbol is painted. the top portion of the pentagram is symbolized by the scepter of hermes, the letter c, and the rays which issue forth from the five corner angles of the pentagram. the scepter of zeus, or jupiter, is emblematic of the left side, while the scepter of neptune and poseidon is emblematic of the right side of the pe

ram. the scepter of zeus, or jupiter, is emblematic of the left side, while the scepter of neptune and poseidon is emblematic of the right side of the pentagram. beyond the bottom two feet of the pentagram are the scepter of pluto, dis, orphaus hades in the o angle, and the scepter of demeter or ceres in the l angle. the letters of the pentagrammaton are drawn in their appropriate colors over the white rays which issue forth from the five corner angles. study the diagram well and let the z.a.m. construct his own full color diagram on a black background. this way, each corridor of the pentagram may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cros

o ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perform the qabalistic cross. step 2 a) move to the east, and holding your magical sword in your right hand, make the closing active spirit pentagram. visualize it bright white while vibrating the word "exarp (pronounced ex-ahr-pey, stabbing the pentagram with the sign of the enterer on the last syllable of the name. b) feel the energies, and then draw the white spirit wheel in the center of the closing active spirit pentagram while vibrating "hyha" stab it at the center on the last syllable. perform the 5=6 signs. c) draw the banishing pentagram of m. visualize th

of m. visualize the pentagram bright yellow while vibrating "oro ibah aozpi (oh-row ee-ba-ha ah-oh-zoad-pee. stab the center on the last syllable. d) draw the sign of k, visualizing it bright purple in the center of the banishing air pentagram. as you do this, vibrate "hwhy" again, stab at the center on the last syllable. perform the theoricus grade sign. step 3 a) move to the south, drawing the white connecting line as done in the l.b.r.p. draw the closing active spirit pentagram and vibrate "bitom (pronounced bee-tohem) while stabbing the pentagram on the last syllable. b) draw the spirit wheel in the center of the pentagram. vibrate "hyha" while stabbing on the last syllable. perform the 5=6 signs. c) draw the banishing fire pentagram, visualizing it a bright scarlet red. vibrate the n

GOLDEN DAWN RITUALS D

order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it is acceptable, perhaps, that an uninitiated individual or a member of the outer order might have their wand wrapped in the inappropriate colors, but it is not acceptable once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not

and wrapped in the inappropriate colors, but it is not acceptable once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not emphasize the building of the wand, for information on that, you can look in the zelator grade manual. however, i will point out that the bands which separate the colors should be white. now, in the past, people have painted them black, gray, gold and any number of colors, but because we are talking about a rainbow of colors, it is important that the white be emphasized between the colors as the white permeates through all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and th

orange or gold, or a brass bolt may be used to hold it together. again, we will not emphasize the building of the wand itself as there are several different methods that people have employed and all of them are very good. when the adept wishes to banish in the microcosm as in the l.b.r.p. he should hold the black end, when you wish to banish in the macrocosm as in the b.r.h, hold the wand by the white end afterwards point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, but this is not always the case and many immature ade

point the black end and draw the banishing forms thereof. in addition to the other symbology of the wand, the white end is more akin to the macrocosm, the black end is more akin to the microcosm. let us emphasize that the white portion of the lotus wand is generally for invoking, and the black portion is used for banishing, but this is not always the case and many immature adepts believe that the white end is always used for invoking and the black end is always used for banishing. a general rule, this will stand fast. the white end may be used to banish by tracing the opposing banishing symbol of the force of which you are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white port

tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarter that you are banishing from. for example, even if you we

GOLDEN DAWN RITUALS E

utside of the circle ensures that the newly bestowed energies are not discharged. 9 10 a b c d e f g h i j ere the rose cross lamen r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross lamen is a sacred symbol of our rosicrucian fraternity. it must be made and consecrated by each individual adept alone. it must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belo

e side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white

etals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbol

the saline side is chief. this can be easily understood if we think about the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c

divine will into trapt. trapt alludes to the heart center on the body, the place where the rose cross lamen rests when worn. the lowest portion is written the name or motto of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also

GOLDEN DAWN RITUALS F

nce a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast

crating 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 universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art t

d the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross

by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, hol

ibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the

GOLDEN DAWN RITUALS G

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 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" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the li

of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appropriate band of the kerubic figure. draw the appropriate invoking spirit pentagram and invoking elemental pentagram for the particular element that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriat

ment and perform the s.i.r.p of its particular element in the four quarters. the adept must precede each pentagram with the equilibriating pentagram of. let the adept be attentive to reciting all of the divine names associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitation

GOLDEN DAWN RITUALS K

ept "associate adeptus minor, see that the portal of the vault is closed and guarded (done) chief adept (advances to the altar, and lifts his wand on high "hekas hekas este bebeloi! associate adeptus minor, let the chamber be purified by the lesser banishing ritual of the pentagram (chief adept returns to place. third adept performs the ritual with the black end of the lotus wand; holds it by the white band afterwards and resumes position) chief adept "mighty adeptus major, let the place be purified by the lesser banishing ritual of the hexagram (second adept performs this with black end of wand, holding it by the white band. on completing the circle in the east, he gives the 5=6 signs, and the analysis of the keyword) chief adept (advances to the altar without his wand, taking the cross f

cuer unto the light! out of the darkness, let the light arise (all exit the vault at this point, and the chief adept reaches the center point between the pastos and lid. he faces towards the vault, with the other adepts around him. they join wands over his head. he raises his face and hands, continues) chief adept "i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the divine spirit descend (the chief adept lowers face and hands. other adepts withdraw their wands) chief adept (raising his hand "in the name and power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe. guard this vault during this revolution of the solar course. keep far from it the evil and the uninitiated that they penetrate not into the abode

GOLDEN DAWN RITUALS SADD

hw hwh(f)y" earth tablet" wh(f)yh wh(f)yh h(f)why h(f)why" fire tablet" wh(f)yh wh(f)yh h(f)why h(f)why! do not confuse same tetragrammaton allocation with very different natures of the tablets. the elemental composition differs enormously in each lesser angle. servient squares 16 the servient squares beneath the calvary cross appear as four vertical columns of four squares each (do not count the white squares from the sephirotic cross. thou shall observe the following rule when attributing the letter of the tetragrammaton to the servient squares: the columns (reading from above downward) follow the identical order of the kerubic square above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of t

the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but every square in the a tablet in every angle has at least one yellow side denoting its airy nature. thus, every square is tinted with the element of a,while some greater and some to a lesser degree. observe the diagram of the truncated pyramid below. thi

f pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. truncated pyramid great cross 24 triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the pl

GOLDEN DAWN RITUALS SCONTINUED

the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed nature and entereth into an entire world. each side of the pyramid is to be colored according to its own appropriate element, or thou shalt leave it white to represent the nature of m. thou shalt not confuse nor assume that a square in the airy angle of a shall be completely colored yellow, but every square in the a tablet in every angle has at least one yellow side denoting its airy nature. thus, every square is tinted with the element of a, while some greater and some to a lesser degree. observe the diagram of the truncated pyramid below. th

uce a specific type of pyramid akin to the nature of that section. here be the rules for analyzing a pyramid. the rules are concise and direct and should be memorized. great cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the pl

GOLDEN DAWN RITUALS U4

n the spirit vision g.h. frater p.c.a. the first method explained in the paper by g.h. frater d.d.c.f. is the most common method. it is very effective when the adept has a specific location. this location may be pinpointed through the use of a specific set of names, color, and sigil. the sigil is the most effective. for the novice adept it may be more appropriate to utilize the sigil in black and white as it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more fatiguing. this is especially true with skrying or clairvoyance. the second method mentioned is the advanced method. it is, in essence, the creation of the body of light as taught in the outer; create the vehicle and project into it. in this

GOLDEN DAWN RITUALS U7

ect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7

cked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white 9. indigo violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. yellow purple grey indigo rayed violet 13. blue silvery white very cold pale blue silver rayed sky blue 14. emerald green sky blue early spring green cerise rayed pale gr

rown 17. orange pale mauve color new leather (yellow pale brown) reddish grey inclined to mauve 18. amber deep brown maroon rich bright russet brown dark greenish brown 19. green yellow deep purple grey reddish amber 20. yellow green slate grey green grey violet or plum color 21. violet blue rich purple bright blue rayed yellow 22. emerald green blue deep blue green light pale green 23. deep blue white& dull sapphire green deep olive green white flecked purple like mother of pearl 24. greenish blue dull brown very dark brown vivid indigo brown, like back of lobster 25. blue yellow green dark vivid blue 26. indigo black blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish mauve white tinged purple 29. crimson buff flecked silver

ite& dull sapphire green deep olive green white flecked purple like mother of pearl 24. greenish blue dull brown very dark brown vivid indigo brown, like back of lobster 25. blue yellow green dark vivid blue 26. indigo black blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish mauve white tinged purple 29. crimson buff flecked silvery white light translucent brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours

lucent brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one

GOLDEN DAWN RITUALS VENUSZAM16

giel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of netzach witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. plac

s and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto

ace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore with the light of the godhead above and within me do i invoke haniel, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside w

d upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to bet

GOLDEN DAWN RITUALS Z1

imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and kno

knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue upon an orange field and depending from a collar of orange. he may bear a sceptre surmounted by a maltese cross in the elemental colors. the proper mantle of office of the cancellarius is the yellow robe of m. upon him depend the rec

s. he is the recorder, and more immediately than either of the preceding chiefs, the representative of the executive authority of the second order over the outer. his duty is to see that in no case knowledge of a grade be given to a member who has not properly attained to it. he is the immediate circulator of all communications from the second order. his sub-officers partake of his symbolism. his white cross and triangle represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first g

o higher grade being allowed to be shown in a temple of the first order. members of the second order should be seated in the east of the temple when practicable. any past hierophant may wear a mantle of a hierophant and a jewel of that lamen, but not a large collar lamen. immediate past hierophant may have a sceptre of a hierophant. the chiefs, or members asked to represent them on the dais, wear white gowns. the cords and tassels of all mantles of chiefs or officers should be white to symbolize spiritual purity and influence of the divine and shining light. members of the outer order wear a black gown or tunic with a sash indicating their grade across it. the black sash crosses from the left shoulder (from the side of the black pillar, as they first received it, and the white sash from th

heir grade across it. the black sash crosses from the left shoulder (from the side of the black pillar, as they first received it, and the white sash from the right shoulder. egyptian head-dresses, or nemysses are worn by the chiefs and officers with those of the chiefs being of the color of their mantles striped with the complementary color. those of the officers are striped equally in black and white or plain black squares of approved pattern. the key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity

GOLDEN DAWN RITUALS Z2

f the spirit, summoning him to appear, stating for what purpose the spirit is evoked: what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then th

eft hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and

properly arranged within the circle. if it be actually necessary to interrupt the process, then let him stop at that point, veil and record the sigil if it had been unbound or uncovered, recite a license to depart or a banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram. thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of

ce. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, ta

rit, binding him to hurt or injure naught connected with him, or his assistants, or the place. he then dismisses the spirits in the name of hcwhy and hwchy, but wrap up talisman first, and no banishing ritual shall be performed, so as not to discharge it. in the case of natural phenomena, it will usually be best to state what duration is required. the material basis should be preserved wrapped in white linen or silk all the time that the phenomena is intended to act. when it is time for it to cease, the material basis, if n, is to be poured away. if l, ground to powder and scattered abroad. if a hard substance as a metal, it must be decharged, banished and thrown aside. if a flame of o, it shall be extinguished. if a vial containing air, it shall be opened, and after that, well rinsed out

GOLDEN DAWN RITUALS Z3

e should be performed by the sentinel, the watcher without, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of

three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment, does the invisible and colossal figure

he higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and the dadouchos. they move once around; the formation in darkness of the hnyb angle of the white triangle of the three supernals. the hierophant knocks once as they pass him in affirmation of mercy, the hiereus in affirmation of severity. the invisible assessors each give the sign of the enterer as the candidate passes on his way. at the second passing by the hierophant, the knock affirms the commencement of the angle of hmkj. the kerux bars the candidate s approach to the west to mark

e. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyze. this light is not a symbol of his higher self, but a ray from the gods to lead him thereto. only after having thus been

te, so that he may more safely and resolutely combat the temptations of the evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward bet

GOLDEN DAWN RITUALS ZAM1

focused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathing and it will all

ind from pain, providing that the pain is not too severe to begin with. it will also prepare you for deep, rested sleep. you can do this ritual with the intention of helping others in pain or difficulty. for this purpose, you build up an astral image (visualize the person standing there) of the person in the center of the room, and then you call down the divine light around that person (visualize white light around the person) and surround him or her with the six rose crosses. when you have completed the ritual, command the astral shape you have created to return to the person, bearing with it the peace of hwchy. this is similar to the comfort ritual. however, it can have a more profound effect and can be more quieting. it can also be used to restore vigor, vitality, and health to the pers

ct. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the southeast corner of the room. make a large gold cross and red circle (see the diagram below. while drawing the red circle, vibrate the word (pointing at the center as you finish the vibration: h w c h y step 2 stretching your arm out on a level with the center of the cross, draw a white line as you move to the southwest corner. make a similar cross, repeating the vibration: h w c h y step 3 move to the northwest corner, making the connecting white line, and repeat the cross and vibrate the grand word: h w c h y step 4 move to the northeast corner, making the connecting white line, draw the cross and vibrate: h w c h y step 5 4 complete your circle by returning to the southe

o the southwest corner. make a similar cross, repeating the vibration: h w c h y step 3 move to the northwest corner, making the connecting white line, and repeat the cross and vibrate the grand word: h w c h y step 4 move to the northeast corner, making the connecting white line, draw the cross and vibrate: h w c h y step 5 4 complete your circle by returning to the southeast with the connecting white line. touch the point of the incense to the central point of the first cross, which should be seen astrally. step 6 raising the stick on high, go to the center of the working and walk diagonally across the room towards the northwest corner. visualize the connecting white line. in the center of the working above your head, trace the cross and circle vibrating: h w c h y step 7 holding the sti

aising the stick on high, go to the center of the working and walk diagonally across the room towards the northwest corner. visualize the connecting white line. in the center of the working above your head, trace the cross and circle vibrating: h w c h y step 7 holding the stick on high, go to the northwest and bring the point of the stick down to the center of the astral cross there (connect the white line to this cross. step 8 turn towards the southeast and retrace your steps, at this point holding the incense stick directed towards the ground. in the center of the working, draw the cross and circle toward the floor as if it were under your feet, and vibrate the name: h w c h y step 9 complete this by returning to the southeast and bringing the stick again to the center of the cross. now

GOLDEN DAWN RITUALS ZAM10

ortal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, a

and by the names hyha, alga, and \yhla hwhy, i conjure thee. in and by the name exarp, in and by the name hcoma, in and by the name nanta, in and by the name bitom, those holy names of the sacred tablet of union, in the name of \yhla hwhy, which rules the divine darkness. in and by the name of horporcratist, i conjure and invoke this shroud of concealment. by your deep purple darkness, and by the white brilliance of the genius about and within me, i invoke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and complete obedience, and that without deception or delay. for the light of my genius is upon me, and i have made hwhy my hope gather, ye flakes of astral light, to shroud my form in your substantial night. clothe me and hide me in

t. i conjure ye, o particles of spiritual darkness, that ye enfold me as an unseen guard and as a shroud of utter silence and of mystery. in and by the names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white brilliance of the genius within me, i invoke ye and conjure ye to absolute and instant obedience, without deception or delay. for the crown of my father is upon me, and in hwhy is my trust. gather, ye flakes of astral light, and shroud my form in your substantial night. clothe me, and hide me in an egg of blue, so that seeing me, men may see me not, nor understand, but that they may see the

names, all things of sight and sense, in this my purpose, which is to remain invisible for the space of one hour, and to receive therein the holy mysteries of the lord of silence enthroned upon his lotus, hoorpokratist" step 24 when it is wished to banish the shroud, make very forcibly the qabalistic cross to bring down the light, and then perform the analysis of the keyword, invoking the divine white brilliance. say" in the name of \yhla hwhy, i invoke thee, who art clothed with the a, who standest upon the 5, and art crowned with the crown of twelve stars. aima elohim, shekinah, who art darkness illuminated by the light divine, send me thine archangel layqpx, and thy legions of \ylara, the mighty angels of the sphere of yatbc, that i may disintegrate and scatter this shroud of darkness

GOLDEN DAWN RITUALS ZAM11

come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and

ah to aid him in the accomplishment of his true will and the great work. touch him/her now with thy angelic hands so that he may be enabled to rise beyond that lower selfhood which generates into nothingness, unto that higher selfhood which is the radiating clear light of the spirit" visualize the angel hru touching your nephesch. step 6 look at your spiritual body and say "i call upon the divine white brilliance to descend upon very honored frater/soror_ in the name of isis (make 'l, apophis (make 'v, osiris slain (make cross) and risen (make sign of osiris risen. iao! let the divine light descend" see the divine light descend upon your spiritual body "buried within the light in a mystical death, rising again in a mystical resurrection, cleansed and purified through the brilliance of the

h lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light desc

long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 now rise in the planes to the highest point of pure white brilliance. atune yourself with your higher genius. feel any inspiration "i am the resurrection and the life. whosoever believeth in me though he were dead yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my re

i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of despair and lust, i have overcome thee. thou art dust beneath my feet" step 14 turn west and separate again from your subtle body, leaving it in the east, facing west. walk to the west "whoever thou art, whatsoever is thy will, thou art of the rosea rubea et aurea crucis, a b

GOLDEN DAWN RITUALS ZAM12

l things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me t

GOLDEN DAWN RITUALS ZAM14

e nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. gra

the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the

GOLDEN DAWN RITUALS ZAM15

n real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. st

he 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 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of

the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and

and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and

e, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the

GOLDEN DAWN RITUALS ZAM16

consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the ta

s and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manife

ace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. 10 therefore with the light of the godhead above and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may cause his intelligence, layphy, to make powerful this consecrated telesmata. cause him to take this for his body so that a tr

called my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to bet

GOLDEN DAWN RITUALS ZAM18

he concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whi

GOLDEN DAWN RITUALS ZAM20

and! cup! air dagger! earth pantacle! sigils for: layqpx, yatbc \ylara \yhla hwhy! banishing sword! incenser! large cauldron on the altar with fire burning in it! four watchtower tablets! tablet of union step 1 "hekas, hekas, este bebeloi" 3 face east, perform qabalistic cross, and perform the lesser banishing ritual of the pentagram, then, with the black end of the lotus wand, but holding by the white band, perform the lesser banishing ritual of the hexagram. perform the full lvx signs. step 2 advance to the altar without the wand and take therefrom the fire wand. face south, raise the wand above your head, and slowly circumambulate in the path of a, saying "and when, after all the phantoms have vanished, thou shalt see that holy and formless o, that o which darts and flashes through the

12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery, and depth unthinkable, and awful silence. i beseech thee, who are shekinah and aima elohim, to look upon me in this ceremony which i perform to thine honor and for my own spiritual

teth the universe, that light which surpasseth the glory of the sun, beside which the light of mortals is but darkness, that in the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and say slowly "from thine hands, o lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy finger thou has traced, but none can read them unless he hath been in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens

orm of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou

, thus, do i transmute ye, that ye also may become a base and a foundation unto my higher soul, that my genius may manifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is

GOLDEN DAWN RITUALS ZAM22

rapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divin

oke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy one, blessed be he, witness my pledge. step 9 place the talisman on the white triangle upon the altar. stand west of the altar and face east. say: o ye powers of trapt which i have now invoked within this temple, know that all is now in readiness to duly and completely consecrate this talisman of a. i call upon ye now, ye powers of trapt, to aid me with your might and power that i may cause the great angel lakym to give life and strength to this creature of talismans

and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, th

er and manifester unto the light. the heart girt with a serpent is my name. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of light triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore, with the light of the god head above me and within me do i invoke lapr, the archangel of trapt, to command unto me the \yklm, the divine messengers of the holy one, blessed be he. come, come unto me \yklm and bring forth the angel of cmc, lakym that he may cause his intelligence laykn to 13 make powerful this consecrated telesmata and to in

creature of talismans because i have called upon the most high, even ra have i called to my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in (make the sign of the rending of the veil over the talisman) let the white brilliance of the divine spirit descend upon this creature of talismans to fill it with the glory of thy majesty, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step 2 take up the talisman, pass between

GOLDEN DAWN RITUALS ZAM24

uchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose crosses. chief adept takes his place on the throne of the east. second ad

t shall sanctify your flesh and prepare you for that great day when you, who are now clothed by the power of the order, shall be unclothed from the body of your death. i invest you also with the lamen of your office; may the virtue which it typifies without, be present efficaciously within you, and after the 9 term of your present dignity, may such virtue still maintain you in your search for the white stone on which a new name is written which no man knoweth save he who receiveth it. you will now pass to the symbolic altar of the universe and assume the sceptre of the hierophant" hierophant (goes to the west of the altar, raises sceptre "by the password of_ i claim my sceptre (he returns to east) chief adept (takes him by both hands and enthrones him with the grip of the second order "by

GOLDEN DAWN RITUALS ZAM3

and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the i

the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having sight in the feet, strong and the immortal fire. i am he, the truth. i am he, who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of earth. i am he, whose mouth ever flameth. i am he, the begetter and manifest

the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the divine white brilliance and filled with the rose colored glow of trapt of atziluth, let the adept now astrally look at the luna 5 far below him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings"

GOLDEN DAWN RITUALS ZAM4

is for the zelator adeptus minor and should be performed on a regular basis to obtain divine guidance and to reach higher levels of malkuth, i.e. briah. this ritual will also strengthen the neschamah as well as radically give you more control of the elements. step 1 perform the l. b. r. p, b. r. h. and s. i. r. p. step 2 begin deep middle pillar breathing until your nephesch is filled with divine white brilliance, and you feel elevated to an integration with the neschamah. no part of you should feel crude, gross or mundane. you should be flashing and glowing with divine white brilliance. step 3 formulate the following in white, flashing brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster board in white letters or the poster board may be in the four e

crude, gross or mundane. you should be flashing and glowing with divine white brilliance. step 3 formulate the following in white, flashing brilliance: a d r a h n y n d a y h a r rah ynda 3 this can also be painted on black poster board in white letters or the poster board may be in the four elemental colors. this will require much more work, but will give you more elemental control, whereas the white letters on black will elevate you spiritually and be of great service to the zelator adeptus minor in the overall achievement of the great work. step 4 pronounce the name slowly, vibrating it a minimum of seven times, though more would be better. make the letters flash and glow. step 5 invoke the telesmatic image of rah ynda in your sphere of sensation. make certain the image fills your enti

your entire universe (see lesson on telesmatic images) step 6 continue by the formula of the middle pillar vibration method, then absorb the image into yourself, seeing only the flashing letters. step 7 now breath deep, and absorb the name as well. open yourself up to images, thoughts and feelings. allow the energy to be totally infused in your body. also, make certain you are glowing with divine white brilliance when you formulate the telesmatic image, for to not do so could invoke an adverse energy. step 8 banish by the way of the l.b.r.p. and b.r.anthe bornless middle pillar r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 notes on the bornless middle pillar exercise by g. h. frater p. c. a. the bornless middle pillar is designed to equilibrate the elements within the sphere of s

GOLDEN DAWN RITUALS ZAM5

o the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind shou

the s.i.r.p. step 2 formulate the divine white brilliance above your head and vibrate hyha (minimum of four times, maximum of twenty-one times. step 3 3 visualize the black fire of utter brilliance beyond comprehension, forming the letter c superimposed upon the divine white brilliance in rtk. step 4 vibrate alga (four to twenty-one times. step 5 your mind should be totally focused on the divine white brilliance, the letter c, and your higher spiritual self (the divine genius therein. now say the following "i am the resurrection and the life, he that believeth in me though he were dead, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my

r of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you

ivine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. continuing to visualize the divine white brilliance above your head with the black fire of c within, formulate a bright yellow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant purple on top of the ball of yellow light. step 2 vibrate hwhy and the angelic names lapr and cj. each name should be vibrated a minimum of four times. when you feel the power of the divine and a

mighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with th

GOLDEN DAWN RITUALS ZAM8

n personality in the world of the qabalah" the top three sephiroth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser neschamah. the triangle would also refer to the planet of l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would represent l and a red triangle would represent the element of o. note also that a white triangle represents the supernals. we also have another triad, the three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is another lineal figure that is generally understood to represent equation and stability. within the symbol of the square is included the idea of surface and superficial measurement

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

paedia, funk and wagnell, new york, 1925, vol. ii, p. 105. 9 peru, p. 182. graham hancock fingerprints of the gods 53 as painters represent the apostle saint bartholomew .10 other accounts of viracocha likened his appearance to that of the saint thomas.11 i examined a number of illustrated ecclesiastical manuscripts in which these two saints appeared; both were routinely depicted as lean, bearded white men, past middle age, wearing sandals and dressed in long, flowing cloaks. as we shall see, the records confirmed this was exactly the appearance ascribed to viracocha by those who worshipped him. whoever he was, therefore, he could not have been an american indian: they are relatively dark-skinned people with sparse facial hair.12 viracocha s bushy beard and pale complexion made him sound l

ped him. whoever he was, therefore, he could not have been an american indian: they are relatively dark-skinned people with sparse facial hair.12 viracocha s bushy beard and pale complexion made him sound like a caucasian. back in the sixteenth century the incas had thought so too. indeed their legends and religious beliefs made them so certain of his physical type that they initially mistook the white and bearded spaniards who arrived on their shores for the returning viracocha and his demigods,13 an event long prophesied and which viracocha was said in all the legends to have promised. this happy coincidence gave pizarro s conquistadores the decisive strategic and psychological edge that they needed to overcome the numerically superior inca forces in the battles that followed. who had pr

rld to rights. the same basic story was shared in many variants by all the peoples of the andean region. it began with a vivid description of a terrifying period when the earth had been inundated by a great flood and plunged into darkness by the disappearance of the sun. society had fallen into disorder, and the people suffered much hardship. then there suddenly appeared, coming from the south, a white man of large stature and authoritative demeanour. this man had such great power that he changed the hills into valleys and from the valleys made great hills, causing streams to flow from the living stone..1 the early spanish chronicler who recorded this tradition explained that it had been told to him by the indians he had travelled among on his journeys in the andes: and they heard it from

t forth amidst the waves and was seen no more. and as he went they gave him the name viracocha, which means foam of the sea. 6 the legends were unanimous in their physical description of viracocha. in his suma y narracion de los incas, for example, juan de betanzos, a sixteenth-century spanish chronicler, stated that according to the indians, he had been a bearded man of tall stature clothed in a white robe which came down to his feet and which he wore belted at the waist .7 other descriptions, collected from many different and widely separated andean peoples, all seemed to identify the same enigmatic individual. according to one he was: a bearded man of medium height dressed in a rather long cloak. he was past his prime, with grey hair, and lean. he walked with a staff and addressed the n

was past his prime, with grey hair, and lean. he walked with a staff and addressed the natives with love, calling them his sons and daughters. as he traversed all the land he worked miracles. he healed the sick by touch. he spoke every tongue even better than the natives. they called him thunupa or tarpaca, viracocha-rapacha or pachaccan..8 in one legend thunupa-viracocha was said to have been a white man of large stature, whose air and person aroused great respect and veneration .9 in another he was described as a white man of august appearance, blue-eyed, bearded, without headgear and wearing a cusma, a jerkin or sleeveless shirt reaching to the knees. in yet another, which seemed to refer to a later phase of his life, he was revered as a wise counsellor in matters of state and depicted

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and white brotherhoods. the last chapter is on working with the cipher. adventures unlimited catalog, summer-fall, 1995, p. 8. i first encountered this interesting book in a catalog for adventures unlimited, ten years ago exactly, when i was receiving mail from conspiranoia mailing lists, under the monicker of harold k. taylor we used to get some rather interesting junk. i only wish i still had access

he cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable to the qabala of nine chambers, a hebrew-based cipher of unknown antiquity; used for centuries to decode messages and secrets communicated in mystical writings, names and holy books. 2 allen h. greenfield sy

mstein was a high initiate, quite a mysterious person, and probably in constant contact with ufonauts early on. he died in the early 1920s and has been largely forgotten until recently. blavatsky, madame helena p, affectionately known as hpb by her followers, co-founder and primary moving force of the theosophical society. a high initiate, she was in communication with exalted adepts of the great white brotherhood through the main years of her career. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occult revival of the 20

erable personal charisma, keel s hidden asset is his ability to tune one in to the high strangeness aspect of the ufo phenomenon in a way that can only result from direct field work. king, george, one of the premiere trance channel contactees since 1955. king and his aetherius society form one of the direct links between occultism and ufology, in that king claims to be a direct agent of the great white brotherhood working diligently with our extraterrestrial allies against the black lodge. lamed, frater who, as the former timothy coutu, a chief of the qblh and computer programming specialist, learned computer programming for an opportunity to do serious original work with the cipher. laying out the 1974 cipher solution on a 26-point star pattern, frater lamed was eventually able to generat

tic order of the golden dawn. at the end of the 19th century, this society developed its rituals from certain rosicrucian cipher manuscripts based in the teachings of the third order, or secret chiefs, or ascended masters which are identical with the space people in contact lore. that so much cipher material shows up in and around layne, who was said to be in frequent communication with the great white brotherhood, is highly suggestive that he was one of those who introduced the cipher into ufo trance-channeled contactee lore. layne was also writing about flying discs before kenneth arnold s sightings. he also introduced the idea of channeled masters to ufology. moseley, james w, the founder of the saucers and unexplained celestial events research society (saucers. since 1954 he has publis

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air= red lettering water= blue air of water= yellow lettering water of water= orange lettering earth of water= black lettering fire of water= red lettering earth= black air fo earth= yellow lettering water of earth= blue lettering earth of earth= green or white iettering fire of earth= red lettering fire= red air of fire= yellow lettering water of fire= blue lettering earth of fire= black lettering fire of fire= green lettering the colors of the great cross are: aries, leo, sagittarius= firey= red cancer, scorpio, pisces= watery= blue gemini, libra, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephirothic cros

s, taurus, leo, scorpio, aquarius yellow= airy= saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy= venus, moon, fire, air, water, saturn as a general role, complementary colors should be used when coloring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h

s and then choose whichever works best for you. 56 57 the maglcal robe the robe is that which conceals, and which protects the magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the occutt iife of magick and meditation. aleister crowley, book 4 the primary article of magical clothing is the robe. there are two main types: black with a hood, and white without a hood. appropriate symbols can be used to decorate the robe according to your wat. the chief function of the black robe is to protect you by concealing. lt offers both silence and secrecy. xt symbolizes your temporary withdrawal from the everyday bustle of iife. the white robe symbolizes your aura. your aura is the invisible sheath or sphere of light that surrounds your physical bod

the chief function of the black robe is to protect you by concealing. lt offers both silence and secrecy. xt symbolizes your temporary withdrawal from the everyday bustle of iife. the white robe symbolizes your aura. your aura is the invisible sheath or sphere of light that surrounds your physical body. because of its shining nature it is often called the body of light. the magical nature of the' white robe is shining, elastic, and impenetrable. the nature of your specific magical operation will determine which robe you should wear. 58 enochian words for magical instruments all powerful magic is within me. i am one who can travei in strength without forgetting his narre. i am yesterday "seer of miilions of years" is my name. my forming of words is the aspect of myself that most closely cor

hese regions. techriically, talismans should be constructed and charged for specffic purposes by using appropriate consecration rituals. use crowley's liber 777 or the signposts provided in enochian magic and in this manual for correct correspondences. as a general rule for charging a talisman: always be in harrnony with the effect that you want to produce. a charged talisman should be wrapped in white silk or finen to avoid contamination or leakage of the charge. figure 5. sample talisman for the magical formula of illatai 95 sigils of watchtower deities if the student uses a little ingenuity and imagination in this matter, he will discover quite a lot as to the nature and import of sigils. the significance of the emblems may be divined, from one point of view, by employing them as "doors

GREY W G CONDENSATION OF KABBALAH

individuals are to begin the process, then the sooner we start climbing the tree of life the better. it all begins by learning the primer of spiritual awareness consisting of the ten fundamental ideas behind life itself, the four ways of bringing theminto concrete and objective consciousness, and the triplicity of their combinations. just as the three primary colours of red, yellow and blue with white for light and black for dark can paint any picture you can conceive, or the letters of the alphabet tell any story you can imagine, so will the fundamentals of the kabbalistic tree of life explain everything about human-divine relationships you want or need to know. yet yours is the responsibility for learning how to relate these with each other in the right ways. so start by 6 getting themf

oking at esoteric procedure in general. 1. the orphic way. called so after orpheus, patron of song, dance, and free expression. orphically inclined people usually love gaiety and glamour while looking for god emotionally and artistically. they dislike hard and fast rules and regulations, preferring to follow what they consider natural impulses and inner instincts. they tend to associated with the white pillar side of the tree. 2. the hermetic way. after hermes trismegistus, patron of the hermetic 11 figure 4 keshet the bow, and chetz the arrow mysteries. these concern ordered rituals, intellectual pursuits, sciences, and exact procedures governed by definite rules and calculated formulae. often regarded as the opposite of orphic procedures. rationality and logic is the control here. hermet

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

flection therein. although the adept should experiment with both methods, research reveals the latter to be more effective. there is a distinct advantage to using a mirror in the triangle instead of smoke, since the entity appears together with the reflection of the seer, thus facilitating the projection of psychic contents into the triangle. construct the triangle of art of plywood, and paint it white. paint a black triangle outline about two inches inside the edge, and glue a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter

the names of the archangels of the elements as well as the divine names of the sephiroth that are the root of each element. thus the magic circle contains all the divine names in balanced disposition attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in the appropriate colors, as shown in the following table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue

llowing table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e hwhy black malkuth .rblack o la lk;ymi red n la lyrib]g" blue m laep;r g yellow l la lyriwa black first the constraints of the triangle of art, then the balance and harmony of the divine and archangelical names around the magic circle protect the magician. the energy of any unbalanced force, even if it somehow managed to penetrate these defenses

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tle wights, nixies, night-hags and home-sprites, these last being related to the rest as the tame beasts of the fable are to the wild and unsubjugated: in poetry the wild is always superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witchen (swan-white) and dorn-roschen (thorn-rose= sleeping beauty, pp. 425, 1204 are a swan-wife and a valkyr; the three spinning-wives, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales, not legends, have in common with the god-myth a multitude of metamoi'p

her lives on in fadeless legend: holde, berhte, fricke, harke, gaue, stempe, trempe. at the first glance none of these names seem to go very high up; yet, berhte at all events is introduced in poems of the 14-1 5th century, and the matter begins to wear another look the moment we can set her beside the carolingian berhta, beside the eddie biort (p. 1149, beside the deeply rooted tradition of the' white lady' of dame holda the legend was never written down till the 1 7th century; if holda was in the venus-mountain, which goes as far back as the 14th, she at once gains in importance; then further, in the 12th century we can point to pharaildis (p. 284; and if, to crown all, huldana in the stone inscription is correct (p. 266, we can have but little doubt of a gothic worship of hul 7o (p. 990

ainst ourselves; in cases of resemblance what is genuinely german must put in its claim too. now heiniich schreiber's interesting studies of grave- mounds, weapons and fays appear to me at times to stray beyond the true line: surely the horses' heads on roof-gables in mecklenburg and holstein are more undoubtedly german than the similar ones in switzerland are celtic; and so far as our elfins and white ladies extend, they have their justification, as the fays have on the other side. some obscure names of animals leo has, i think, succeeded in interpreting as celtic; so long as he is obliged to leave the main characters in the fable german, as reginhart and isangrim, i have no fear for the genuineness of our epos; and the foreignness of subordinate characters tends to throw farther back the

especially has need, by which it is sustained and cheered. to it the highest god is a father (p. 22, a good father, gofar (p. 167, gaffer, grandfather, who grants salvation and victory to the living, and to the dead an entrance to his dwelling. death is a going home, a return to the father (p. 839, by the side of the god stands the highest goddess as a mother (p. 22, gammer, grandmother, wise and white ancestress. the god is exalted, the goddess beaming with beauty; both go their rounds and appear in the land, he instructing in war and weapons, she in spinning, weaving, sowing of seed; from him comes the poem, from her the tale. the same paternal authority is deeply stamped on our ancient law, the father taking the newborn son on his lap and acknowledging him; but what wo read in some only

ing to, that is why he calls out to travellers 'midden in den weg' a peasant was coming home tipsy one night from town, and his road led him through a wood; there he hears the wild hunt, the uproar of the hounds, and the shout of the huntsman up in the air' midden in den xveg' cries the voice, but he takes no notice. suddenly out of the clouds there plunges down, right before him, a tall man on a white horse' are you strong' says he' here, catch hold of this chain, we'll see which can pull the hardest' the peasant courageously grasped the heavy chain, and up flew the wild hunter into the air. the man twisted the end round an oak that was near, and the hunter tugged in vain' haven't you tied your end to the oak' asked wod, coming down' n'o' replied the peasant, mook, i am holding it in my h

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

he helpful earth-mannikins who lend a hand in field labour (p. 451 n. at the same time he oversees the management of the house, that everything be done orderly; lazy and careless workers get into trouble with him (as with holla and berhta, pp. 269. 273, he pulls the coverlets off 1 von steinen s westph. gesch. pp. 777-9. 2 when the cat trims her whiskers, they say it is a sign of guests^ like the white lady (berhta, whose nightly visits are indicated the next morning by the wax that hasdropt from her taper on the manes (deut. sag. no. in wales the 122. people believe that goats have their beards combed out everv fridav night by the elves (croker 3, 204. 4 hence the name futtermdnnchen (confounded at times with petermdnnchen: but often he has one favourite horse that he pays special attenti

from courland touches the story in the edda. in kintegesinde of the dzervens are some old wall-stones extending a considerable length and breadth, and the people say: before the plague (i.e. time out of mind) there lived in the district of hasenpot a strong man (giant) of the name of kinte. he could hew out and polish huge masses of stone, and carted even the largest blocks together with his one white mare. his dwelling-house he built on rocks, his fields he fenced with stone ramparts. once he had a quarrel with a merchant of libau; to punish him, he put his w/iite mare to draw a stone equal to twelve cartloads all the way to libau, intending to drop it at the merchant s door. when he reached the town, they would not let him cross the bridge, fearing it would break under the load, and ins

it at the merchant s door. when he reached the town, they would not let him cross the bridge, fearing it would break under the load, and insisted on his removing the stone outside the liberties. the strong man, deeply mortified, did so, and dropt the stone on the road that goes to grobin by battenhof. there it lies to this day, and the lettons, as they pass, point to it in astonishment.1 kinte s white mare may stand for the scandinavian smith s svaftilfari; the defeat of the giant s building designs is effected in a different way. king olaf brooked many other adventures with giants and giantesses. as he sailed past the high hills on the horns-herred coast, in which a giantess lived, she called out to him: s. olaf med dit rode skiiig, du seilar for nar ved inin kjeldervag (st. olaf with th

(gjor) ingen dannemand (no dane) mere til ineen! 3 in norway itself the legend runs thus: the hornelen mountains in bremanger were once connected with maroe, but are now divided from it by a sound. sfc. olaf sailed up to them, and commanded the cliffs to part and let him pass through. they did so, but instantly a giantess leapt out of the mountain and cried: sig (see, du mand med det hvide skag (white beard, hvi splitter du saa min klippevag? olaf: stat (stand) trold nu evig der i steen, saa gjor du ei nogen mand (not any man) meer meen. his word came to pass, and the stone figure stands yet on the cliff (faye 124. olafs red beard (like those of our hero-kings otto and friedrich) reminds us of thorr the foe of giants (p. 177; pipuga skagg is apparently the same as the pipskdgg, wedge- 1 d

ff (faye 124. olafs red beard (like those of our hero-kings otto and friedrich) reminds us of thorr the foe of giants (p. 177; pipuga skagg is apparently the same as the pipskdgg, wedge- 1 danske viser 2, 12-3. thiele 1, 32; conf. faye 118-9. 2 fernow s varmeland, p. 223. 3 nyerup s karakteristik af christian 4, p. 17. trlants. 551 like or peaked beard, quoted by ihre; but the norwegian rhyme has white beard (the barbe fleurie of charlemagne. such divergences, and the changes rung on cellar wall, bathroom wall, cliff wall/ vouch for the popular character of the tradition (see suppl. it will surprise no one, if i produce a still older type of the whole story from the edda itself. when brynhildr in her decorated car was faring the hel-veg/ she went past the dwelling of a gygr; the giantess a

GRIMOIRE OF TURIEL

sistance that it may rebound to the honour and glory of the highest. the secret grimoire character of aratron lord of saturn. perfumes: saifron, with the wood of atoes, the elder and the pine. add to it a grain of musk, and consecrate the whole, pulverized and mixed together in a paste. the secret grimoire chabacter of praleg lord of mars. perfumes the head of a frog, the bovine blood, a grain of white poppy, fiowers of camomile, and camphor, pulverized into a paste by the mixing of the blood of a virgin kid. the secret grimoire character of phul lord of the moon. perfumes: leaves of the mandrake, sal ammonia, roots of gentian, valerian herbs finely cut, a little sulphur, made into a paste with the blood of a black cat. the secret grimoire character of j3ethor lord of jupiter. perfumes san

r which you have given and proposed and confirmed, that you attend unto me according to the prayers and petitions which i have made unto almighty god, and that you forthwith send unto me one of your messengers who may willingly and truly and faithfully fulfil all my desires, wishes and commands, and that you the secret grimoire command him to appear unto me in form of a beautiful angel clothed in white vestures, gently, courteously, kindly, and affably entering into communication with me, and that he neither bring terror nor fear unto me, or obstinately deny my requests, neither permitting any evil spirits to appear or approach in any way to hurt, terrify, or affright me, nor deceiving me in any wise; through the virtue of our lord and saviour jesus christ, in whose name i attend, waiting

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ishing companies or societies use the term rosicrucian order, nor do they use the title ancient and mystical order rosae cruris. ever since the a.m.o.r.c. was organized in america it has made its definite and unequivocal claim of genuineness. its supreme lodge was duly incorporated, not as a society or fellowship of rosicrucians, but as "the ancient and mystical order of rosae cruris of the great white brotherhood" please note the word order and the latin term rosae crucis in the title. its colleges and university were also incorporated, and a patent was secured from the united states government protecting the name and symbols of the order in the united states and throughout the world. the name and symbols are also registered with many other nations of this jurisdiction. amorc is the only

orefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and south america and founder of its second cycle of activity in the western hemisphere.member of the supreme council r.c. of the world. legate of the order in france.minister of the foreign legation. ordained priest of the ashrama in india.honorary councilor of the corda fratres, italy.sri sobhita. symbolic great white lodge. tibet .rex, universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey co-founder and first grand matre in u.s.a (see biographical reference on page 123 [11] master kut-hu-mi, the illustrious d. g. m. of tibet (bod-yul) beloved hierophant of the r.c [12] robert fludd robert fludd (1574-1

use them for a basis of another school or system, and either sell the instruction or publicly publish or teach it. the privilege which each member enjoys, in giving some principles or laws to those who need them, makes discretion necessary, and when discretion is not used, but wilfully cast aside, the member violates sacred obligations, and [45] will be forever cast outside the pale of the great white lodge. this is why the true teachings have never been published in books. those who are sincerely interested and worthy of membership, at some time, are easily recognized. to them the order should be spoken of carefully, and only casually, until they are discovered to be anxious to unite in the work and purposes of the order. then and only then, should they be invited by a member to make app

federation sense, however, with the rosicrucian order and its allied bodies in other lands. ques. what is the esoteric federation? ans. the federation was known as federation universelle des ordres et societes initiatiques (or by the initials of the term, fudosi. it was an alliance of fourteen or more of the esoteric organizations throughout the world which were carrying out the work of the great white rrotherhood, and all of which conducted esoteric initiations for the attunement of the initiate with the cosmic consciousness. the a.m.o.r.c. of the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) and its affiliate, the traditional martinist order, were the only representatives of this federation in this part of the western world (the fudosi does not now operate

cosmic. one of these masterful characters, kut-hu-mi, the illustrious, is shown in a portrait in another part of the manual. he was one of the two masters referred to by the ancient mystics and made somewhat known to advanced theosophists by the late mme. helena p. blavatsky, who was one of the personal students of the master. the great masters the master k-h-m is deputy grand master of the great white lodge of the symbolic great white brotherhood.(see definition of great white brotherhood, p. 167. he was at one time known on earth as thutmose iii of egypt, and at one time resided at lake moeris (morias) he was referred to in the zend-avesta as the illuminator and was also known in egypt as the kroomata (kai-ra- au-meta) from which comes our rosicrucian word used in our rituals and salutat

HAMIL THE ROSICRUCIAN SEER

ily not also the eighth; anticipated the views of modem astronomy in regard to the generation of earthsbythe sun; in magnetism, some important experiments and conclusions of later students; in chemistry, the atomic theory; in anatomy, the discoveries ofpeccadilloes, and finally of a little act of roguery committed by him on the strong box of his employer. i described the uninhabited room with its white walls, where to the right of the brown door there had stood upon the table the small black money chest &c. a dead silence reigned during this recital, interrupted only when i occasionally asked if i had spoke the truth.theman, much struck, admitted the correctness of each circumstance, even, which i could not expect, of the last. touched with his frankness, i reached my hand to him across th

present at this sitting was to see adele, who, to screen herself from the burning rays of the sun of these countries, put her hand up to the left side of her face, as if suffocating with heat. but the most marvellous part of the scene was,that shereceivedaviolentcoup-de-soleilthatrenderedall thissideof herface,from theforeheadto theshoulder,of areddishblue,whilst the other side remained perfectly white; and full twenty-four hours elapsed before this deep colour com255 menced disappearing:the heatwassoviolenttherefor amoment,that itwasimpossibletokeepone'shand on it.mr. haranzer pirot, formerly a magnetizer, and honourably known for more than thirty years in the magnetic world, was present at this sitting, and declared he had never seen the like. the good woman took her leave quite consoled

gentleman on the subject of his review; but, emboldened by his admission that, although 'many would probably dissent from his views, stillcontributionstothezoist199in this case the speculatrix had never seen the party in question in any other than a black silk neckerchief and jet studs,butit afterwards appeared that the gentleman, being then in mourning for his deceased wife, he on sundays wore a white neckcloth and diamond studs, a circumstance she was at the time perfectly unconscious of, and consequently the vision could not be the embodiment of her own thoughts. i will just add one more relation to prove the fallacy ofdrc.'s opinion. in 1842, an old and worthy friend, of whose strict veracity i have no possible reason to doubt, came from burnham with a relative to transact some busines

d a lean, old, yellow-faced frank, with a huge brown wig, a nutmeg-grater profile, spindle shanks, buckled shoes, and a gold snuff box. lord prudhoe now namedarchdeaconwrangham,and the arab boy made answer and said "i perceive a tall grey-haired frank, with a black-silk petticoat, walking in a garden with a book in hishand,-heis reading in the book; his eyes are bright and gleaming, his teeth are white; he is the happiest looking frank i ever beheld" major felix now named a brother of his, who is in the cavalry of the east india company, in the presidency of madras; the magician signed, and the boy again answered,"isee a red-haired frank, with a short red jacket and white trousers; he is standing by the sea-shore, and behind him there is a black man in a turban holding a beautiful horse ri

the power of shewing to any visitor who chose to comply with histerms,anyperson, dead orliving,whom the same visitor pleased to name.theenglish travellers, after abundant enquiries and some scruples, repaired to his residence, paid their fees, and were admitted to hissanctum.they found themselves in the presence of a very handsome young moor, with a very long black beard, a crimson caftan, a snow-white turban, blue trousers, and yellow slippers, sitting cross-legged on a turkey carpet three feet square, with a cherry stalk in his mouth, a cup of coffee at his left elbow, a diamond-hafted dagger in his girdle, and in his right hand a large volume clasped with brazen clasps. on hearing their"drdee relates in his diary, published by the camden society in 1842 '16th march, 1575. her majestie (

HANDBOOK OF EGYPTIAN MYTHOLOGY

ation of relationships between deities who had previously been worshipped in isolation may have generated myths. among the earliest pairings of deities were the two ladies and the two lords. the two ladies were the goddesses nekhbet and wadjyt. in the symbolic language that had developed to express ideas about kingship, the two ladies represented upper and lower egypt and were identified with the white crown of the south and the red crown of the north. the two lords were horus and seth. most early dynastic period kings associated themselves with horus by showing a horus falcon on the serekh that enclosed their names. the names and titles taken by a king at the start of his reign identified the ways in which he manifested horus and acted as a kind of policy statement. during the second dyna

his local god, but he seems to have lost his throne to a king called khasekhemwy from hierakonpolis. khasekhemwy placed both the horus falcon and the seth animal above his name and included the phrase the two lords are at rest in him in his title. this seems to be an early example of the egyptian tendency to present actual conflicts in mythological terms. two sculptures of khasekhemwy wearing the white crown may be the oldest known statues of a specific historical ruler from anywhere in the world. the king s enemies are shown as a chaotic mass of contorted figures under his feet, so the statues embody the triumph of order over chaos. the reign of khasekhemwy seems to have marked a change in royal policy. recent excavations have confirmed that he built several huge funerary complexes at sev

statues and figurines of baboons were placed in temples and tombs from the protodynastic period onward. a god called babi seems to have been endowed with the aggressive virility of a dominant male baboon. this deity lived on the entrails of the dead but could be persuaded to help deceased men to enjoy the pleasures of sex in the afterlife. another early baboon deity was known simply as the great white one. he seems to have been a personification of the royal ancestors, but his name suggests that he had a lunar aspect. the lunar gods khonsu and thoth both had baboon forms. colossal statues of baboons flanked the entrance to thoth s greatest temple at hermopolis. initially this baboon form may only have been associated with thoth s lunar aspect. later it was prominent whenever thoth was hon

nder all her names represented the loving and nurturing aspect of the divine. the king, and later humanity in general, played the role of the calf of the divine cow. from early times the king of egypt was compared with the leading bull of a herd, able to defeat all challengers. bulls as fighters were particularly associated with the war god montu, who was manifest on earth as the buchis bull. the white bull of min embodied male sexuality. the mysterious process of heredity was celebrated in the concept of kings and gods being the bulls of their mothers. the mnevis bull was the messenger of the creator sun god, ra-atum, who deities, themes, and concepts 123 engendered all life. the apis bull was an earthly manifestation of the creator god ptah. the moon could be thought of as a virile young

e of the most popular of all egyptian amulets. two versions of horus are known: with eyes (khenty-irty) and without eyes (khenty-en-irty. they could be represented by an ichneumon, an animal noted for its keen sight, and a type of eyeless shrew. the vengeful horus khenty-en-irty was one of the gods who perpetually tortured the evil dead. horus the elder was said to have one green eye and a lesser white eye. green was sometimes equivalent to red in egyptian symbolism, so this was the solar eye. the white (or silver) eye was the moon. the red and white crowns of egyptian kings could be equated with the solar and lunar eyes. from the old kingdom onward, pairs of wedjat eyes were painted on coffins for the deceased to look out through. the glare of these celestial eyes also had apotropaic forc

HEAVEN HELL

d therefore it was only natural that great numbers of people in all parts of egypt should hope and believe that their souls after death would go to the kingdom in the other world over which he reigned. the beliefs connected with the cult of osiris developed naturally p. ix out of the beliefs of the predynastic egyptians, who, we have every reason to think, dealt largely in magic both "black" and "white" many of the superstitions, and most of the fantastic and half-savage ideas about the gods and supernatural powers enshrined in the great collection of religious texts called per-em-hru, were inherited by the dynastic egyptians from some of the oldest dwellers in the nile valley. those who died in the faith of osiris believed in the efficacy of the book per-em-hru, and were content to employ

es, etc, similar to those with which we are familiar in early christian and medi val literature, and it is tolerably certain that modern nations are indebted to egypt for many of their conceptions of hell. in the present work the object has been to give the reader the complete hieroglyphic texts of the book a-m-tuat and the book of gates, with reproductions of all their illustrations in black and white, and english translations and descriptions. the illustrations of the former work have been specially traced from the plates of the excellent edition of the tomb of seti i. published by mm. g. lef bure, u. bouriant, v. loret, and e. naville, in the second volume of the m moires de la mission arch ologique fran aise au caire, paris, 1886. the illustrations of the book of gates have p. xiii bee

gazed upon my mother, and had union [with my wife" 1 other passages in the per-em-hru indicate that the egyptian hoped to meet again other people besides his father, mother, and wife, in sekhet-hetep. thus in the liind chapter the deceased is made to say "let me have the power to manage my own fields in tattu (mendes, and my own growing crops in aunu (heliopolis. let me live upon bread made from white grain, and let my beer be made from red grain, and may my ancestors, and my father and my mother be given unto me as guardians of my door and for the ordering of my territory" this petition is repeated in chapter clxxxix, lines 7-9, which was written with the object of preventing a man from being, hungry, and so being obliged to eat filth or offal. from another passage (chapter lxviii, lines

ren, or his reunion with his brethren and sisters, and with his friends, and with his foster-parents, and with his kinsfolk, and with those who have worked for him upon earth: then verily the heart which is provided [with words of power] shall be removed from ra, and the choice oxen for sacrifice shall be driven away from the altars of the gods, and the bread-cakes shall not be shattered, and the white bread-cakes shall not be broken in pieces, the meat-offering shall not be cut up in the divine chamber of sacrifice, and for you ropes shall not be coiled, and for you boats shall not be manned "but if he shall be with his father when he appeareth, and if he shall receive his mother when she maketh herself visible, and if he shall be rejoined to his ancestors and to his fathers and his mothe

nd those who have worked for him upon earth; and if he shall rejoin all his ancestors in heaven, and on earth, and in neter-kher, and in the sky, and in aakeb (i.e, a region of the sky, and in hap (the nile, and in akeb (i.e. the watery abyss of the sky, and in het-ur-kau, and in tetu, and in tetet, and in pa-ur, and in abakher, and in abtu: then verily the bread-cakes shall be shattered, and the white bread-cakes shall be broken in pieces, and verily the meat offerings shall be cut up in the divine chamber of sacrifice, and verily ropes shall be coiled, and verily boats shall be manned, and verily the boat of ra shall journey on its way, being rowed by the mariners of the akhemu-seku and the akhemu-urtchu; now his name is unknown, his name is unknown "the goddess hathor surroundeth sepa w

HELENA BLAVATSKY NIGHTMARE TALES

me after the serbian fashion, with a triple kiss on both cheeks, shetook hold of my hand and led me straight to the nest of ivy. half reclining on a small carpet spread on the tallgrass, with her back leaning against the wall, i recognized our frosya. she was dressed in the national costume of the wallachian women, a sort of gauze turban intermingled withvarious gilt medals and bands on her head, white shirt with opened sleeves, and petticoats of variegatedcolours. her face looked deadly pale, her eyes were closed, and her countenance presented that stony,sphinx-like look which characterizes in such a peculiar way the entranced clairvoyant somnambule. if it werenot for the heaving motion of her chest and bosom, ornamented by rows of medals and bead necklaces whichfeebly tinkled at every br

th young, both ofgood social condition, and evidently very intimate friends, were conversing together and tutoying one anotherat a great rate, when the dignified footman summoned alphonse. he laughed gaily "tarry a moment,cher auguste" said he "and thou shalt know all the particulars of this wonderful fortune "eh bien" aminute had scarcely elapsed when alphonse returned to the salon. his face was white and bore anappearance of concentrated rage that was frightful to witness. he came straight to auguste, his eyes flashing,and bending his face toward his friend, who changed colour and recoiled, he hissed out "monsieur lefebure,vous etes un lache "very well, monsieur meunier" responded auguste, in the same low tone "tomorrowmorning at six o'clock "it is settled, false friend, execrable traito

om near the ceiling was the face of a large clock, under it, eachlighted by tall wax candles, were two small tables, containing, the one an apparatus very like the commonregistering telegraph instrument, the other a crystal globe about twenty inches in diameter, set upon anexquisitely wrought tripod of gold and bronze intermingled. by the side of the door stood a man jet black incolour, wearing a white turban and burnous, and having a sort of wand of silver in one hand. with the otherhe took delessert by the right arm above the elbow, and led him quickly up the room. he pointed to theclock, and it struck an alarum; he pointed to the crystal. delessert bent over, looked into it, and saw- afacsimile of his own sleeping-room, everything photographed exactly. sidi did not give him time to excl

rong sinews, and the two large hands resting on the shieldplaced upon the right knee- justifies the remark made in hardly audible whisper by a grey-headed soldierto his neighbour "little mercy shall the holy prophetess receive at the hands of clovis" the captive, who stands between two burgundian warriors, facing the ex-prince of the salians, now king ofall the franks, is an old woman with silver-white dishevelled hair, hanging over her skeleton-like shoulders.in spite of her great age, her tall figure is erect; and the inspired black eyes look proudly and fearlessly intothe cruel face of the treacherous son of gilderich "aye, king" she says, in a loud, ringing voice "aye, thou art great and mighty now, but thy days arenumbered, and thou shalt reign but three summers longer. wicked thou we

chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thineempty imprecations. i, a baptized christian" nightmare taleskarmic visions11 "so, so" replies the sybil "all know that clovis has abandoned the gods of his fathers; that he has lost allfaith in the warning voice of the white horse of the sun, and that out of fear of the allimani he went servingon his knees remigius, the servant of the nazarene, at rheims. but hast thou become any truer in thy newfaith? hast thou not murdered in cold blood all thy brethren who trusted in thee, after, as well as before, thyapostasy? hast not thou plighted troth to alaric, the king of the west goths, and hast thou not killed him by

HELENA BLAVATSKY THE KEY TO THEOSOPHY

mount. each religion is thus a bit of the divine truth, made to focus a vast panorama of human fancy which claimed to represent and replace that truth. q. but theosophy, you say, is not a religion? a. most assuredly it is not, since it is the essence of all religion and of absolute truth, a drop of which only underlies every creed. to resort once more to metaphor. theosophy, on earth, is like the white ray of the spectrum, and every religion only one of the seven prismatic colors. ignoring all the others, and cursing them as false, every special colored ray claims not only priority, but to be that white ray itself, and anathematizes even its own tints from light to dark, as heresies. yet, as the sun of truth rises higher and higher on the horizon of man's perception, and each colored ray g

the transgressions of the poor helpless "soul" it is the latter which, according to theological logic, is punished for all the sins of both flesh and mind! it is the soul, the immaterial breath of god and his alleged creation, which, by some most amazing intellectual jugglery, is doomed to burn in a material hell without ever being consumed, while the "angel" escapes scot-free, after folding his white pinions and wetting them with a few tears. aye, these are our "ministering spirits" the "messengers of mercy" who are sent, bishop mant tells us: to fulfill good for salvation's heirs, for us they still grieve when we sin, rejoice when we repent yet it becomes evident that if all the bishops the world over were asked to define once for all what they mean by soul and its functions, they would

oduce various effects; but if employed by elementaries (kamarupas)-in which case they enslave the mediums-they will deceive. all the lower invisible beings generated on the fifth, sixth, and seventh planes of our terrestrial atmosphere are called elementals-peris, devs, djins, sylvans, satyrs, fauns, elves, dwarfs, trolls, norns, kobolds, brownies, nixies, goblins, pinkies, banshees, moss people, white ladies, spooks, fairies, etc, etc. eleusinia (gr) the eleusinian mysteries were the most famous and the most ancient of all the greek mysteries (save the samothracian, and were performed near the hamlet of eleusis, not far from athens. epiphanius traces them to the days of iacchos (1800 bc) they were held in honor of demeter, the great ceres, and the egyptian isis; and the last act of the pe

as nature, or the universe, is infinite and limitless there can be nothing outside it. the term is coined in opposition to the pantheistic idea that the whole kosmos is animated or informed with the spirit of deity, nature being but the garment, and matter the illusive shadows, of the real unseen presence. eurasians an abbreviation of "european-asians" the mixed colored races; the children of the white fathers, and the dark mothers of india, and vice versa. ferho (gnostic. the highest and greatest creative power with the nazarene gnostics (codex nazaraeus. fire-philosophers the name given to the hermetists and alchemists of the middle ages, and also to the rosicrucians. the latter, the successors of page 152 the key to theosophy- hp blavatsky.txt theurgists, regarded fire as the symbol of

eries of nature which are known only to the few, because they are so difficult to acquire without falling into sin against the law. ancient and medieval mystics divided magic into three classes-theurgia, goetia, and natural magic. theurgia has long since been appropriated as the peculiar sphere of the theosophists and metaphysicians -says kenneth mackenzie. goetia is black magic, and "natural" or white magic has risen with healing in its wings to the proud position of an exact and progressive study. the remarks added by our late learned brother are remarkable: the realistic desires of modern times have contributed to bring magic into disrepute and ridicule faith (in one's own self) is an essential element in magic, and existed long before other ideas which presume its preexistence. it is s

HINE PHIL ASPECTS OF EVOCATION

s ufos or spectral manifestations. the occurrence of these phenomena is commonly found to be specific to a particular region. the lights often .follow. cars, or are reported by observers to behave .as though they were being guided. or were intelligent. deveraux notes that outbreaks of el phenomena are sometimes associated with columns of gaseous material, which can be interpreted by observers as .white lady. type ghosts. researchers in the field of earth mysteries hypothesise that the source of such light-forms is the tectonic activity of the earth, where stress along fault lines combines with other factors to emit light phenomena in the area around the fault line. deveraux notes that medieval tin and copper miners actually looked for the appearance of .lights from the ground. when searchi

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

fter, the g.d) in july 1888, about four months after dr william wynn westcott, a london coroner, founded the order. ayton was, in fact, westcott's twentieth recruit. w. b. yeats, who first encountered him not long after he himself became a member of the order in march 1890, described him (although without identifying him by name) in his autobiographical the trembling ofthe veil (1922, p. 70) as a white-haired old clergyman who was 'the most panic-stricken person' he had ever known. samuel liddell mathers (who later called himself count de glenstrae or count macgregor, with westcott a co-founderof the g.d, presented him to yeats with the words 'he unites us to the great adepts of the past' yeats continued: this old man took me aside that he might say 'i hope you never invoke spirits- that i

the reader's hands represents an extensive 'footnote' to my previous work on the g.d. i must r turn' if only briefly, to michael houghton and introduce his friend the late gerard heym. i rediscovered houghton in more commodious premises in museum street after the war. he was a mildly cantankerous 'occultist' who did a little writing and publishing on the side. the curious are referred to ?is t.he white brother, an occultautobiogra#y (192 7, and poet m slim volumes: shoot- and be damned (1935, and many brightnesses (1954. he regularly announced his intention of fou.ndi g an occult order, but nothing ever came of the plan. he. died m c. 196 and after a brief interval his bookselling business was acquired by the friendly members of the collins family, who continue to specialise in 'occult' li

of the 1/4 oz with it, break it up into small pellets, and put it into any small holes about the kitchen fire-place, or where they most congregate. if there is an ash-pit, as there is to most kitchen fire-places, take up the grating, and put the pellets into any small holes or corners in the brick-work. they eat it greedily. after the first application, you will see quite a few changed to almost white. then mix the remainder of the calomel with another piece of dough, and place that as before. i have always found twice sufficient, but it is possible that a third dose might be necessary. i wish you success. kind regards. i think you must be at home by this time and that perhaps you have forgotten the mss i am in need of. i am stopped in my work for want ofthem, so please excuse me remindin

HP LOVECRAFT A DARK LORE

number of extracts was tremendous, and the sources scattered throughout the globe. here was a nocturnal suicide in london, where a lone sleeper had leaped from a window after a shocking cry. here likewise a rambling letter to the editor of a paper in south america, where a fanatic deduces a dire future from visions he has seen. a dispatch from california describes a theosophist colony as donning white robes en masse for some "glorious fulfiment" which never arrives, whilst items from india speak guardedly of serious native unrest toward the end of march 22-23. the west of ireland, too, is full of wild rumour and legendry, and a fantastic painter named ardois-bonnot hangs a blasphemous dream landscape in the paris spring salon of 1926. and so numerous are the recorded troubles in insane as

ant even to be left alone again, each one of the cowed squatters refused point-blank to advance another inch toward the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypous thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'iberville, before la salle, before the indians, and before even the wholesome beasts and birds of the w

one of the men, an excitable spaniard, to fancy he heard antiphonal responses to the ritual from some far and unillumined spot deeper within the wood of ancient legendry and horror. this man, joseph d. galvez, i later met and questioned; and he proved distractingly imaginative. he indeed went so far as to hint of the faint beating of great wings, and of a glimpse of shining eyes and a mountainous white bulk beyond the remotest trees but i suppose he had been hearing too much native superstition. actually, the horrified pause of the men was of comparatively brief duration. duty came first; and although there must have been nearly a hundred mongrel celebrants in the throng, the police relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant din

edin; where, however, i found that little was known of the strange cult-members who had lingered in the old sea-taverns. waterfront scum was far too common for special mentnon; though there was vague talk about one inland trip these mongrels had made, during which faint drumming and red flame were noted on the distant hills. in auckland i learned that johansen had returned with yellow hair turned white after a perfunctory and inconclusive questioning at sydney, and had thereafter sold his cottage in west street and sailed with his wife to his old home in oslo. of his stirring experience he would tell his friends no more than he had told the admiralty officials, and all they could do was to give me his oslo address. after that i went to sydney and talked profitlessly with seamen and members

gargoyle appeared one day in arkham in quest of the dreaded volume kept under lock and key at the college library- the hideous necronomicon of the mad arab abdul alhazred in olaus wormius' latin version, as printed in spain in the seventeenth century. he had never seen a city before, but had no thought save to find his way to the university grounds; where indeed, he passed heedlessly by the great white-fanged watchdog that barked with unnatural fury and enmity, and tugged frantically at its stout chaim. wilbur had with him the priceless but imperfect copy of dr dee's english version which his grandfather had bequeathed him, and upon receiving access to the latin copy he at once began to collate the two texts with the aim of discovering a certain passage which would have come on the 751st p

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

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

alhazred. i was rather sorry, later on, that i had ever looked into that monstrous book at the college library. on the 7th of november, sight of the westward range having been temporarily lost, we passed franklin island; and the next day descried the cones of mts. erebus and terror on ross island ahead, with the long line of the parry mountains beyond. there now stretched off to the east the low, white line of the great ice barrier, rising perpendicularly to a height of two hundred feet like the rocky cliffs of quebec, and marking the end of southward navigation. in the afternoon we entered mcmurdo sound and stood off the coast in the lee of smoking mt. erebus. the scoriac peak towered up some twelve thousand, seven hundred feet against the eastern sky, like a japanese print of the sacred

, rising perpendicularly to a height of two hundred feet like the rocky cliffs of quebec, and marking the end of southward navigation. in the afternoon we entered mcmurdo sound and stood off the coast in the lee of smoking mt. erebus. the scoriac peak towered up some twelve thousand, seven hundred feet against the eastern sky, like a japanese print of the sacred fujiyama, while beyond it rose the white, ghostlike height of mt. terror, ten thousand, nine hundred feet in altitude, and now extinct as a volcano. puffs of smoke from erebus came intermittently, and one of the graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy slope, remarking that this mountain, discovered in 1840, had undoubtedly been the source of poe s image when he wr

sound of our engines. wind troubled us only moderately, and our radio compasses helped us through the one opaque fog we encountered. when the vast rise loomed ahead, between latitudes 83 and 84, we knew we had reached beardmore glacier, the largest valley glacier in the world, and that the frozen sea was now giving place to a frowning and mountainous coast line. at last we were truly entering the white, aeon-dead world of the ultimate south. even as we realized it we saw the peak of mt. nansen in the eastern distance, towering up to its height of almost fifteen thousand feet. the successful establishment of the southern base above the glacier in latitude 86 7, east longitude 174 23, and the phenomenally rapid and effective borings and blastings made at various points reached by our sledge

ed to discern new topographical features in areas unreached by previous explorers. our early flights were disappointing in this latter respect, though they afforded us some magnificent examples of the richly fantastic and deceptive mirages of the polar regions, of which our sea voyage had given us some brief foretastes. distant mountains floated in the sky as enchanted cities, and often the whole white world would dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at length we resolved to carry out our original p

HP LOVECRAFT BEYOND THE WALL OF SLEEP

those strange, repellent scions of a primitive colonial peasant stock whose isolation for nearly three centuries in the hilly fastnesses of a little-traveled countryside has caused them to sink to a kind of barbaric degeneracy, rather than advance with their more fortunately placed brethren of the thickly settled districts. among these odd folk, who correspond exactly to the decadent element of "white trash" in the south, law and morals are non-existent; and their general mental status is probably below that of any other section of native american people. joe slater, who came to the institution in the vigilant custody of four state policemen, and who was described as a highly dangerous character, certainly presented no evidence of his perilous disposition when i first beheld him. though w

HP LOVECRAFT CELEPHAIS

f-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. but some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy. kuranes came very suddenly upon his old world of childhood. he had been dreaming of the house where he had been born; the great stone house covered with ivy, where thirteen generations of his ancestors had lived

came very suddenly upon his old world of childhood. he had been dreaming of the house where he had been born; the great stone house covered with ivy, where thirteen generations of his ancestors had lived, and where he had hoped to die. it was moonlight, and he had stolen out into the fragrant summer night, through the gardens, down the terraces, past the great oaks of the park, and along the long white road to the village. the village seemed very old, eaten away at the edge like the moon which had commenced to wane, and kuranes wondered whether the peaked roofs of the small houses hid sleep or death. in the streets were spears of long grass, and the window-panes on either side broken or ifimily staring. kuranes had not lingered, but had plodded on as though summoned toward some goal. he da

rd wall, where gathered the traders and sailors, and strange men from the regions where the sea meets the sky. there he stayed long, gazing out over the bright harbour where the ripples sparkled beneath an unknown sun, and where rode lightly the galleys from far places over the water. and he gazed also upon mount man rising regally from the shore, its lower slopes green with swaying trees and its white summit touching the sky. more than ever kuranes wished to sail in a galley to the far places of which he had heard so many strange tales, and he sought again the captain who had agreed to carry him so long ago. he found the man, athib, sitting on the same chest of spice he had sat upon before, and athib seemed not to realize that any time had passed. then the two rowed to a galley in the har

ntry, so remote that few men could ever have seen it, he found a hideously ancient wall or causeway of stone zigzagging along the ridges and valleys; too gigantic ever to have risen by human hands, and of such a length that neither end of it could be seen. beyond that wall in the grey dawn he came to a land of quaint gardens and cherry trees, and when the sun rose he beheld such beauty of red and white flowers, green foliage and lawns, white paths, diamond brooks, blue lakelets, carven bridges, and red-roofed pagodas, that he for a moment forgot celephais in sheer delight. but he remembered it again when he walked down a white path toward a red-roofed pagoda, and would have questioned the people of this land about it, had he not found that there were no people there, but only birds and bee

HP LOVECRAFT EX OBLIVIONE

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

HP LOVECRAFT FROM BEYOND

alter and disfigure any human creature. it is not pleasant to see a stout man sud-denly grown thin, and it is even worse when the baggy skin becomes yellowed or grayed, the eyes sunken, circled, and uncannily glowing, the forehead veined and corrugated, and the hands tremulous and twitching. and if added to this there be a repellent unkemptness, a wild disorder of dress, a bushiness of dark hair white at the roots, and an unchecked growth of white beard on a face once clean-shaven, the cumulative effect is quite shocking. but such was the aspect of crawford tilllinghast on the night his half coherent message brought me to his door after my weeks of exile; such was the specter that trembled as it admitted me, candle in hand, and glanced furtively over its shoulder as if fearful of unseen t

HP LOVECRAFT HERBERT WEST REANIMATOR

curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by a nameless thing which strewed red death in its wake- in all, seventeen maimed and shapeless remnants of bodies were left behind by the voiceless, sadistic monster that crept abroad. a few persons had half seen it in the dark, and said it was white and like a malformed ape or anthropomorphic fiend. it had not left behind quite all that it had attacked, for sometimes it had been hungry. the number it had killed was fourteen; three of the bodies had been in stricken homes and had not been alive. on the third night frantic bands of searchers, led by the police, captured it in a house on crane street near the miskatonic campus. they had or

pecimen in the back door and down the cellar stairs, and prepared it for the usual experiment. our fear of the police was absurdly great, though we had timed our trip to avoid the solitary patrolman of that section. the result was wearily anticlimactic. ghastly as our prize appeared, it was wholly unresponsive to every solution we injected in its black arm; solutions prepared from experience with white specimens only. so as the hour grew dangerously near to dawn, we did as we had done with the others- dragged the thing across the meadows to the neck of the woods near the potter s field, and buried it there in the best sort of grave the frozen ground would furnish. the grave was not very deep, but fully as good as that of the previous specimen- the thing which had risen of itself and uttere

ll six chambers of his revolver into the nocturnal visitor. for that visitor was neither italian nor policeman. looming hideously against the spectral moon was a gigantic misshapen thing not to be imagined save in nightmares- a glassy-eyed, ink-black apparition nearly on all fours, covered with bits of mould, leaves, and vines, foul with caked blood, and having between its glistening teeth a snow-white, terrible, cylindrical object terminating in a tiny hand. iv. the scream of the dead published may 1922 in home brew vol. 1, no. 4, p. 53-58. the scream of a dead man gave to me that acute and added horror of dr. herbert west which harassed the latter years of our companionship. it is natural that such a thing as a dead man s scream should give horror, for it is obviously, not a pleasing or

h for use after my arrival. the matter of the presumably weak heart, which to my mind imperilled the success of our experiment, did not appear to trouble west extensively. he hoped at last to obtain what he had never obtained before- a rekindled spark of reason and perhaps a normal, living creature. so on the night of july 18, 1910, herbert west and i stood in the cellar laboratory and gazed at a white, silent figure beneath the dazzling arc-light. the embalming compound had worked uncannily well, for as i stared fascinatedly at the sturdy frame which had lain two weeks without stiffening, i was moved to seek west s assurance that the thing was really dead. this assurance he gave readily enough; reminding me that the reanimating solution was never used without careful tests as to life, sin

thers; so that i could not help eyeing the corpse with a certain amount of awe and terrible expectation. besides- i could not extract from my memory that hideous, inhuman shriek we heard on the night we tried our first experiment in the deserted farmhouse at arkham. very little time had elapsed before i saw the attempt was not to be a total failure. a touch of colour came to cheeks hitherto chalk-white, and spread out under the curiously ample stubble of sandy beard. west, who had his hand on the pulse of the left wrist, suddenly nodded significantly; and almost simultaneously a mist appeared on the mirror inclined above the body s mouth. there followed a few spasmodic muscular motions, and then an audible breathing and visible motion of the chest. i looked at the closed eyelids, and thoug

HP LOVECRAFT HYPNOS

he was unconscious, having fallen in a kind of convulsion which imparted to his slight black-clad body a strange rigidity. i think he was then approaching forty years of age, for there were deep lines in the face, wan and hollow-cheeked, but oval and actually beautiful; and touches of gray in the thick, waving hair and small full beard which had once been of the deepest raven black. his brow was white as the marble of pentelicus, and of a height and breadth almost god-like. i said to myself, with all the ardor of a sculptor, that this man was a faun's statue out of antique hellas, dug from a temple's ruins and brought somehow to life in our stifling age only to feel the chill and pressure of devastating years. and when he opened his immense, sunken, and wildly luminous black eyes i knew h

different times corresponded to the direction of his glance-a spot roughly marked by the constellation corona borealis. we now had a studio in london, never separating, but never discussing the days when we had sought to plumb the mysteries of the unreal world. we were aged and weak from our drugs, dissipations, and nervous overstrain, and the thinning hair and beard of my friend had become snow-white. our freedom from long sleep was surprising, for seldom did we succumb more than an hour or two at a time to the shadow which had now grown so frightful a menace. then came one january of fog and rain, when money ran low and drugs were hard to buy. my statues and ivory heads were all sold, and i had no means to purchase new materials, or energy to fashion them even had i possessed them. we s

HP LOVECRAFT POETRY AND THE GODS

feels, who gropes ecstatically for unveiled beauty. devoid of regularity, it yet had the harmony of winged, spontaneous words, a harmony missing from the formal, convention-bound verse she had known. as she read on, her surroundings gradually faded, and soon there lay about her only the mists of dream, the purple, star-strewn mists beyond time, where only gods and dreamers walk. moon over japan, white butterfly moon! where the heavy-lidded buddhas dream to the sound of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. a flu

h like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he

the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit once more on olympus. already the sea about paphos trembleth into a foam which only ancient skies have looked on before, and at night on helicon the shepherds hear strange murmurings and half-remembered notes. woods and fields are tremulous at twilight with the shimmering of white saltant forms, and immemorial ocean yields up curious sights beneath thin moons. the gods are patient, and have slept long, but neither man nor giant shall defy the gods forever. in tartarus the titans writhe and beneath the fiery aetna groan the children of uranus and gaea. the day now dawns when man must answer for centuries of denial, but in sleeping the gods have grown kind and will not

HP LOVECRAFT THE BEAST IN THE CAVE

ted this to me, i, emboldened by his torch and his company, began to reflect upon the strange beast which i had wounded but a short distance back in the darkness, and suggested that we ascertain, by the flashlight's aid, what manner of creature was my victim. accordingly i retraced my steps, this time with a courage born of companionship, to the scene of my terrible experience. soon we descried a white object upon the floor, an object whiter even than the gleaming limestone itself. cautiously advancing, we gave vent to a simultaneous ejaculation of wonderment, for of all the unnatural monsters either of us had in our lifetimes beheld, this was in surpassing degree the strangest. it appeared to be an anthropoid ape of large proportions, escaped, perhaps, from some itinerant menagerie. its h

upon the floor, an object whiter even than the gleaming limestone itself. cautiously advancing, we gave vent to a simultaneous ejaculation of wonderment, for of all the unnatural monsters either of us had in our lifetimes beheld, this was in surpassing degree the strangest. it appeared to be an anthropoid ape of large proportions, escaped, perhaps, from some itinerant menagerie. its hair was snow-white, a thing due no doubt to the bleaching action of a long existence within the inky confines of the cave, but it was also surprisingly thin, being indeed largely absent save on the head, where it was of such length and abundance that it fell over the shoulders in considerable profusion. the face was turned away from us, as the creature lay almost directly upon it. the inclination of the limbs

duced by the advent of the light, a thing which the beast could not have seen since its first entrance into the cave. the sound, which i might feebly attempt to classify as a kind of deep-tone chattering, was faintly continued. all at once a fleeting spasm of energy seemed to pass through the frame of the beast. the paws went through a convulsive motion, and the limbs contracted. with a jerk, the white body rolled over so that its face was turned in our direction. for a moment i was so struck with horror at the eyes thus revealed that i noted nothing else. they were black, those eyes, deep jetty black, in hideous contrast to the snow-white hair and flesh. like those of other cave denizens, they were deeply sunken in their orbits, and were entirely destitute of iris. as i looked more closel

HP LOVECRAFT THE CALL OF CTHULHU

number of extracts was tremendous, and the sources scattered throughout the globe. here was a nocturnal suicide in london, where a lone sleeper had leaped from a window after a shocking cry. here likewise a rambling letter to the editor of a paper in south america, where a fanatic deduces a dire future from visions he has seen. a dispatch from california describes a theosophist colony as donning white robes en masse for some 'glorious fulfilment' which never arrives, whilst items from india speak guardedly of serious native unrest towards the end of march. voodoo orgies multiply in haiti, and african outposts report ominous mutterings. american officers in the philippines find certain tribes bothersome about this time, and new york policemen are mobbed by hysterical levantines on the nigh

nt even to be left alone again, each one of the cowed squatters refused point-blank to advance another inch towards the scene of unholy worship, so inspector legrasse and his nineteen colleagues plunged on unguided into black arcades of horror that none of them had ever trod before. the region now entered by the police was one of traditionally evil repute, substantially unknown and untraversed by white men. there were legends of a hidden lake unglimpsed by mortal sight, in which dwelt a huge, formless white polypus thing with luminous eyes; and squatters whispered that bat-winged devils flew up out of caverns in inner earth to worship it at midnight. they said it had been there before d'lberville, before la salle, before the indians, and before even the wholesome beasts and birds of the wo

d one of the men, an excitable spaniard, to fancy he heard antiphonal responses to the ritual from some far and unillumined spot deeper within the wood of ancient legendry and horror. this man, joseph d. galvez, i later met and questioned; and he proved distractingly imaginative. he indeed went so far as to hint of the faint beating of great wings, and of a glimpse of shining eyes and mountainous white bulk beyond the remotest trees- but i suppose he had been hearing too much native superstition. actually, the horrified pause of the men was of comparatively brief duration. duty came first; and although there must have been nearly a hundred mongrel celebrants in the throng, the police relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant di

nedin: where, however, i found that little was known of the strange cultmembers who had lingered in the old sea taverns. waterfront scum was far too common for special mention; though there was vague talk about one inland trip these mongrels had made, during which faint drumming and red flame were noted on the distant hills. in auckland i learned that johansen had returned with yellow hair turned white after a perfunctory and inconclusive questioning at sydney, and had thereafter sold his cottage in west street and sailed with his wife to his old home in oslo. of his stirring experience he would tell his friends no more than he had told the admiralty officials, and all they could do was to give me his oslo address. after that i went to sydney and talked profitlessly with seamen and members

HP LOVECRAFT THE CATS OF ULTHAR

things; of hybrid creatures crowned with horn-flanked disks. nature is full of such illusions to impress the imaginative. that night the wanderers left ulthar, and were never seen again. and the householders were troubled when they noticed that in all the village there was not a cat to be found. from each hearth the familiar cat had vanished; cats large and small, black, grey, striped, yellow and white. old kranon, the burgomaster, swore that the dark folk had taken the cats away in revenge for the killing of menes kitten; and cursed the caravan and the little boy. but nith, the lean notary, declared that the old cotter and his wife were more likely persons to suspect; for their hatred of cats was notorious and increasingly bold. still, no one durst complain to the sinister couple; even wh

ow how much to believe from so small a boy; and though they feared that the evil pair had charmed the cats to their death, they preferred not to chide the old cotter till they met him outside his dark and repellent yard. so ulthar went to sleep in vain anger; and when the people awakened at dawn behold! every cat was back at his accustomed hearth! large and small, black, grey, striped, yellow and white, none was missing. very sleek and fat did the cats appear, and sonorous with purring content. the citizens talked with one another of the affair, and marveled not a little. old kranon again insisted that it was the dark folk who had taken them, since cats did not return alive from the cottage of the ancient man .and his wife. but all agreed on one thing: that the refusal of all the cats to e

HP LOVECRAFT THE CRAWLING CHAOS

left as i faced inland was a gently heaving sea with great green waves rolling peacefully in under a brightly shining sun. something about that sun s nature and position made me shudder, but i could not then tell, and cannot tell now, what it was. at my right also was the sea, but it was blue, calm, and only gently undulating, while the sky above it was darker and the washed-out bank more nearly white than reddish. i now turned my attention to the land, and found occasion for fresh surprise; for the vegetation resembled nothing i had ever seen or read about. it was apparently tropical or at least sub-tropical- a conclusion borne out by the intense heat of the air. sometimes i thought i could trace strange analogies with the flora of my native land, fancying that the well-known plants and

palm trees were plainly foreign. the house i had just left was very small- hardly more than a cottage- but its material was evidently marble, and its architecture was weird and composite, involving a quaint fusion of western and eastern forms. at the corners were corinthian columns, but the red tile roof was like that of a chinese pagoda. from the door inland there stretched a path of singularly white sand, about four feet wide, and lined on either side with stately palms and unidentifiable flowering shrubs and plants. it lay toward the side of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant spirit from the pounding ocean. at first it was slightly uphill, then i reached a gentle crest. behind me i s

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

es skilfully wafted by fans, and in winter they were heated with concealed fires, so that in those gardens it was always spring. there ran little streams over bright pebbles, dividing meads of green and gardens of many hues, and spanned by a multitude of bridges. many were the waterfalls in their courses, and many were the hued lakelets into which they expanded. over the streams and lakelets rode white swans, whilst the music of rare birds chimed in with the melody of the waters. in ordered terraces rose the green banks, adorned here and there with bowers of vines and sweet blossoms, and seats and benches of marble and porphyry. and there were many small shrines and temples where one might rest or pray to small gods. each year there was celebrated in sarnath the feast of the destroying of

HP LOVECRAFT THE LURKING FEAR

d grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full daylight. and nearest of all was the graveyard, where deformed trees tossed insane branches as their roots displaced unhallowed slabs and sucked venom from what lay below. now and then, beneath the brown pall of leaves that rotted and festered in the antediluvian forest darkness, i could trace the sinister outlines of some of th

HP LOVECRAFT THE OUTSIDER

s merely this: instead of a dizzying prospect of treetops seen from a lofty eminence, there stretched around me on the level through the grating nothing less than the solid ground, decked and diversified by marble slabs and columns, and overshadowed by an ancient stone church, whose ruined spire gleamed spectrally in the moonlight. half unconscious, i opened the grating and staggered out upon the white gravel path that stretched away in two directions. my mind, stunned and chaotic as it was, still held the frantic craving for light; and not even the fantastic wonder which had happened could stay my course. i neither knew nor cared whether my experience was insanity, dreaming, or magic; but was determined to gaze on brilliance and gaiety at any cost. i knew not who i was or what i was, or w

HP LOVECRAFT THE PICTURE IN THE HOUSE

the congo region, written in latin from the notes of the sailor lopex and printed at frankfurt in 1598. i had often heard of this work, with its curious illustrations by the brothers de bry, hence for a moment forgot my uneasiness in my desire to turn the pages before me. the engravings were indeed interesting, drawn wholly from imagination and careless descriptions, and represented negroes with white skins and caucasian features; nor would i soon have closed the book had not an exceedingly trivial circumstance upset my tired nerves and revived my sensation of disquiet. what annoyed me was merely the persistent way in which the volume tended to fall open of itself at plate xii, which represented in gruesome detail a butcher's shop of the cannibal anziques. i experienced some shame at my s

the tread was heavy. when i had entered the room i had shut the door behind me. now, after a moment of silence during which the walker may have been inspecting my bicycle in the hall, i heard a fumbling at the latch and saw the paneled portal swing open again. in the doorway stood a person of such singular appearance that i should have exclaimed aloud but for the restraints of good breeding. old, white-bearded, and ragged, my host possessed a countenance and physique which inspired equal wonder and respect. his height could not have been less than six feet, and despite a general air of age and poverty he was stout and powerful in proportion. his face, almost hidden by a long beard which grew high on the cheeks, seemed abnormally ruddy and less wrinkled than one might expect; while over a h

host possessed a countenance and physique which inspired equal wonder and respect. his height could not have been less than six feet, and despite a general air of age and poverty he was stout and powerful in proportion. his face, almost hidden by a long beard which grew high on the cheeks, seemed abnormally ruddy and less wrinkled than one might expect; while over a high forehead fell a shock of white hair little thinned by the years. his blue eyes, though a trifle bloodshot, seemed inexplicably keen and burning. but for his horrible unkemptness the man would have been as distinguished-looking as he was impressive. this unkemptness, however, made him offensive despite his face and figure. of what his clothing consisted i could hardly tell, for it seemed to me no more than a mass of tatter

emingly clumsier than before, were entirely adequate to their mission. the book fell open, almost of its own accord and as if from frequent consultation at this place, to the repellent twelfth plate showing a butcher's shop amongst the anzique cannibals. my sense of restlessness returned, though i did not exhibit it. the especially bizarre thing was that the artist had made his africans look like white men- the limbs and quarters hanging about the walls of the shop were ghastly, while the butcher with his axe was hideously incongruous. but my host seemed to relish the view as much as i disliked it "what d'ye think o' this- ain't never see the like hereabouts, eh? when i see this i telled eb holt 'that's suthin' ta stir ye up an' make yer blood tickle' when i read in scripter about slayin

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

gawd knows they've gotten to be about as bad as south sea cannibals and guinea savages "that plague of '46 must have taken off the best blood in the place. anyway, they're a doubtful lot now, and the marshes and other rich folks are as bad as any. as i told you, there probably ain't more'n 400 people in the whole town in spite of all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there and nowhere else "nobody can ever keep track of these people, and state school officials and census men have a devil of a time. you can bet that prying strangers ain't welcome around innsmouth. i've heard personally of more'n one b

mostly well back from the water, and one or two seemed to be in moderately sound condition. stretching inland from among them i saw the rusted, grass-grown line of the abandoned railway, with leaning telegraph-poles now devoid of wires, and the half-obscured lines of the old carriage roads to rowley and ipswich. the decay was worst close to the waterfront, though in its very midst i could spy the white belfry of a fairly well preserved brick structure which looked like a small factory. the harbour, long clogged with sand, was enclosed by an ancient stone breakwater; on which i could begin to discern the minute forms of a few seated fishermen, and at whose end were what looked like the foundations of a bygone light. house. a sandy tongue had formed inside this barrier and upon it i saw a fe

his rich, unaltered survival from the past. but i was not to reach my destination without one very strong impression of poignantly disagreeable quality. the bus had come to a sort of open concourse or radial point with churches on two sides and the bedraggled remains of a circular green in the centre, and i was looking at a large pillared hall on the righthand junction ahead. the structure's once white paint was now gray and peeling and the black and gold sign on the pediment was so faded that i could only with difficulty make out the words "esoteric order of dagon. this, then was the former masonic hall now given over to a degraded cult. as i strained to decipher this inscription my notice was distracted by the raucous tones of a cracked bell across the street, and i quickly turned to loo

sh refining company. there were perhaps ten people visible, and four or five automobiles and motor trucks stood scattered about i did not need to be told that this was the civic centre of innsmouth. eastward i could catch blue glimpses of the harbour, against which rose the decaying remains of three once beautiful georgian steeples. and toward the shore on the opposite bank of the river i saw the white belfry surmounting what i took to be the marsh refinery. for some reason or other i chose to make my first in-quiries at the chain grocery, whose personnel was not likely to be native to innsmouth. i found a solitary boy of about seventeen in charge, and was pleased to note the brightness and affability which promised cheerful information. he seemed exceptionally eager to talk, and i soon ga

e kin saound? tell me what he done with that funnyshaped lead thingumajig as walakea give him? hey, boy? an' what did they all haowl on may-eve, an, agin the next hallowe'en? an' why'd the new church parsons- fellers as used to he sailors- wear them queer robes an' cover theirselves with them gold-like things obed brung? hey" the watery blue eyes were almost savage and maniacal now, and the dirty white beard bristled electrically. old zadok probably saw me shrink back, for he began to cackle evilly "heh, heh, heh, heh! beginni' to see hey? mebbe ye'd like to a ben me in them days, when i seed things at night aout to sea from the cupalo top o' my haouse. oh, i kin tell ye' little pitchers hev big ears, an' i wa'n't missin' nothin' o' what was gossiped abaout cap'n obed an' the folks aout to

HP LOVECRAFT THE TERRIBLE OLD MAN

can remember when he was young, and so taciturn that few know his real name. among the gnarled trees in the front yard of his aged and neglected place he maintains a strange collection of large stones, oddly grouped and painted so that they resemble the idols in some obscure eastern temple. this collection frightens away most of the small boys who love to taunt the terrible old man about his long white hair and beard, or to break the small-paned windows of his dwelling with wicked missiles; but there are other things which frighten the older and more curious folk who sometimes steal up to the house to peer in through the dusty panes. these folk say that on a table in a bare room on the ground floor are many peculiar bottles, in each a small piece of lead suspended pendulum-wise from a stri

HP LOVECRAFT THE THING IN THE MOONLIGHT

ctor and motorman. then one of them sniffed with singular sharpness, and raised his face to howl to the moon. the other dropped on all fours to run toward the car. i leaped up at once and raced madly out of that car and across endless leagues of plateau till exhaustion forced me to stop--doing this not because the conductor had dropped on all fours, but because the face of the motorman was a mere white cone tapering to one blood-red-tentacle. i was aware that i only dreamed, but the very awareness was not pleasant. since that fearful night, i have prayed only for awakening--it has not come! instead i have found myself an inhabitant of this terrible dream-world! that first night gave way to dawn, and i wandered aimlessly over the lonely swamp-lands. when night came, i still wandered, hoping

HP LOVECRAFT THE TOMB

of ale, and drink to the present before it shall fail; pile each on your platter a mountain of beef, for `tis eating and drinking that bring us relief: so fill up your glass, for life will soon pass; when you're dead ye'll ne'er drink to your king or your lass! anacreon had a red nose, so they say; but what's a red nose if ye're happy and gay? gad split me! i'd rather be red whilst i'm here, than white as a lily and dead half a year! so betty, my miss, come give me kiss; in hell there's no innkeeper's daughter like this! young harry, propp'd up just as straight as he's able, will soon lose his wig and slip under the table, but fill up your goblets and pass `em around better under the table than under the ground! so revel and chaff as ye thirstily quaff: under six feet of dirt `tis less eas

HP LOVECRAFT THE WHITE SHIP

god, manton, but what was it? those scars- was it like that" and i was too dazed to exult when he whispered back a thing i had half expected "no- it wasn't that way at all. it was everywhere- a gelatin- a slime yet it had shapes, a thousand shapes of horror beyond all memory. there were eyes- and a blemish. it was the pit- the maelstrom- the ultimate abomination. carter, it was the unnamablyethe white ship by h.p. lovecraft written november 1919 published november 1919 in the united amateur, vol. 19, no. 2, p. 30-33. i am basil elton, keeper of the north point light that my father and grandfather kept before me. far from the shore stands the gray lighthouse, above sunken slimy rocks that are seen when the tide is low, but unseen when the tide is high. past that beacon for a century have s

, above sunken slimy rocks that are seen when the tide is low, but unseen when the tide is high. past that beacon for a century have swept the majestic barques of the seven seas. in the days of my grandfather there were many; in the days of my father not so many; and now there are so few that i sometimes feel strangely alone, as though i were the last man on our planet. from far shores came those white-sailed argosies of old; from far eastern shores where warm suns shine and sweet odors linger about strange gardens and gay temples. the old captains of the sea came often to my grandfather and told him of these things which in turn he told to my father, and my father told to me in the long autumn evenings when the wind howled eerily from the east. and i have read more of these things, and of

d him of these things which in turn he told to my father, and my father told to me in the long autumn evenings when the wind howled eerily from the east. and i have read more of these things, and of many things besides, in the books men gave me when i was young and filled with wonder. but more wonderful than the lore of old men and the lore of books is the secret lore of ocean. blue, green, gray, white or black; smooth, ruffled, or mountainous; that ocean is not silent. all my days have i 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

es 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 in the heavens. out of the south it would glide very smoothly and silently over the sea. and whether the sea was rough or calm, and whether the wind was friendly or adverse, it would always glide smoothly and silently, its sails distant and its long strange tiers of oars moving rhythmically. one night i espied upon the deck a man, bearded and

thly and silently, its sails distant and its long strange tiers of oars moving rhythmically. one night i espied upon the deck a man, bearded and robed, and he seemed to beckon me to embark for far unknown shores. many times afterward i saw him under the full moon, and never did he beckon me. very brightly did the moon shine on the night i answered the call, and i walked out over the waters to the white ship on a bridge of moonbeams. the man who had beckoned now spoke a welcome to me in a soft language i seemed to know well, and the hours were filled with soft songs of the oarsmen as we glided away into a mysterious south, golden with the glow of that full, mellow moon. and when the day dawned, rosy and effulgent, i beheld the green shore of far lands, bright and beautiful, and to me unknow

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

alf-curtained, fan-lighted windows. as the hours wore on, the faces of the four were half shrouded in the curling fumes from the tripods, which, piled recklessly with fuel, seemed to need less and less attention from the silently gliding and increasingly nervous old negro. there was etienne de marigny himself slim, dark, handsome, mustached, and still young. aspinwall, representing the heirs, was white-haired, apoplectic-faced, side-whiskered, and portly. phillips, the providence mystic, was lean, gray, long-nosed, clean-shaven, and stoop-shouldered. the fourth man was non-committal in age- lean, with a dark, bearded, singularly immobile face of very regular contour, bound with the turban of a high-caste brahman and having night-black, burning, almost irisless eyes which seemed to gaze out

e the genuineness of his mystical pretensions. his speech had an oddly forced, hollow, metallic quality, as if the use of english taxed his vocal apparatus; yet his language was as easy, correct and idiomatic as any native anglo-saxon's. in general attire he was the normal european civilian, but his loose clothes sat peculiarly badly on him, while his bushy black beard, eastern turban, and large, white mittens gave him an air of exotic eccentricity. de marigny, fingering the parchment found in carter's car, was speaking "no, i have not been able to make anything of the parchment. mr. phillips, here, also gives it up. colonel churchward declares it is not naacal, and it looks nothing at all like the hieroglyphics on that easter island war-club. the carvings on that box, though, do strangely

ith. there was a hideous gnawing of cold, a cessation of menacing dreams, and a glance through the eye-plates of the envelope. stars, clusters, nebulae, on every hand- and at last their outline bore some kinship to the constellations of earth that he knew "some day his descent into the solar system may be told. he saw kynath and yuggoth on the rim, passed close to neptune and glimpsed the hellish white fungi that spot it, learned an untellable secret from the close glimpsed mists of jupiter, and saw the horror on one of the satellites, and gazed at the cyclopean ruins that sprawl over mars' ruddy disc. when the earth drew near he saw it as a thin crescent which swelled alarmingly in size. he slackened speed, though his sensations of homecoming made him wish to lose not a moment. i will not

ery extreme. is there not something tangible which can be shown" at last the impassive-faced swami replied, slowly and hoarsely, and drawing an object from the pocket of his loose coat as he spoke "while none of you here has ever seen the silver key itself, messrs. de marigny and phillips have seen photographs of it. does this look familiar to you" he fumblingly laid on the table, with his large, white-mittened hand, a heavy key of tarnished silver- nearly five inches long, of unknown and utterly exotic workmanship, and covered from end to end with hieroglyphs of the most bizarre description. de marigny and phillips gasped "that's it" cried de marigny "the camera doesn't lie i couldn't be mistaken" but aspinwall had already launched a reply "fools! what does it prove? if that's really the

ked out its cosmic and abnormal rhythm. his now uncovered face was turned away, and de marigny and phillips could not see what the lawyer's act had disclosure. then their attention was turned to aspinwall, who was sinking ponderously to the floor. the spell was broken when they reached the old man he was dead. turning quickly to the shuffling swami's receding back, de marigny saw one of the great white mittens drop listlessly off a dangling aarm. the fumes of the olibanum were thick, and all that could be glimpsed of the revealed hand was something long and black. be fore the creole could reach the retreating figure, old mr. phillips laid a hand on his shoulder "don't" he whispered "we don't know what we're up against. that other facet, you know- zkauba, the wizard of yaddith" the turbaned

HP LOVECRAFT WHAT THE MOON BRINGS

s and humid seas of foliage that bring wild and many-coloured dreams. and as i walked by the shallow crystal stream i saw unwonted ripples tipped with yellow light, as if those placid waters were drawn on in resistless currents to strange oceans that are not in the world. silent and sparkling, bright and baleful, those moon-cursed waters hurried i knew not whither; whilst from the embowered banks white lotos-blossoms fluttered one by one in the opiate night-wind and dropped despairingly into the stream, swirling away horribly under the arched, carven bridge, and staring back with the sinister resignation of calm, dead faces. and as i ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that t

sea the hateful moon shone, and over its unvocal waves weird perfumes breeded. and as i saw therein the lotos-faces vanish, i longed for nets that i might capture them and learn from them the secrets which the moon had brought upon the night. but when that moon went over to the west and the still tide ebbed from the sullen shore, i saw in that light old spires that the waves almost uncovered, and white columns gay with festoons of green seaweed. and knowing that to this sunken place all the dead had come, i trembled and did not wish again to speak with the lotos-faces. yet when i saw afar out in the sea a black condor descend from the sky to seek rest on a vast reef, i would fain have questioned him, and asked him of those whom i had known when they were alive. this i would have asked him

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

and the real witches, if there were any, left that city long before history started. a witch is not an ugly old hag. a witch is a winner. no self-respecting, energetic, goodlooking witch would have been caught dead in salem! the shape of witchcraft, in history and in legend, has been as varied as the imagination of the witch or personality involved dared. little in common can be seen between snow white's beautiful but wicked stepmother with her "mirror, mirror, on the wall" and joan of arc with her dedication to a cause, unrelenting drive, thirst for adventure and celestial voices. and certainly these two women would never have felt a rapport with mythology's medea, the sorceress who, when scorned by jason, gifted his new and very much younger love with a gown of magical cloth that burned

ng human. and maybe that's what it is, a human trait. when jack lemmon is about to shoot a take on the film stage, he shuts his eyes and repeats "magic time, magic time, magic time" why does he do that? i'm sure he'd be just as effective without it, but he believes this gives him a boost. bette davis had a little gold beetle that she carried with her for luck. carole lombard had a little, smooth, white stone that clark gable had given her, and she carried it with her everywhere. and gloria swanson had her rose. liberace would be just as much fun without his candelabra. you can say that that's his trademark, but why does he need his trademark? it's as if to say "this is me; without the candelabra i'm not me" and nobody thinks twice about this. the practice of this level of witchcraft is ver

protect him from evil forces. usually it is a birthstone ring. there is a ritual, a spell, for preparing this ring. 1. full-moon ring on the afternoon of the new moon fill a copper bowl with earth, and place it on a square of red silk in the centre of a table. at 9 p.m. boil water in a cauldron or stainless steel pot, and cook the ring for nine full minutes. while the ring is boiling, place nine white taper candles around the copper bowl. bury the ring in the earth. light the candles, and as they blaze they will instantly act as agents to purify the earth inside the copper bowl. the candles should flame brightly for ninety minutes, at the end of which time sprinkle three drops of olive oil over the copper bowl three separate times, nine drops in all. each time chant "my energies are a gif

d sleep is essential. this is attained through a simple ritual. place a desert turtle under your bed. put fresh mint leaves inside your pillow-case and place a rose-tinted crystal glass filled with water next to your bed. three bright yellow daffodils are set up at your window. light three blue candles and let them flame for one hour while you're getting ready to go to bed. then draw a protective white chalk circle around the bed. once between the covers you say "sandoz" eight times. sleep in the nude or it doesn't work. witchcraft hinges on desire, and the reason for this is that most people find it easy to become emotional about things they want, about things they love. it's difficult for them to become emotional about a dress or money. that's the whole key to it. men who have made fanta

minute after midnight on any one of the special festival dates. you could do it at the new moon, too, but when you do the new moon money spell, it may help quickly to pay an overdue bill, but it's not going to be a life pattern. the festival dates are the best ones for that. at one minute after midnight on the festival date, you should have all set up: one gold candle, six green candles, and nine white candles. and, of course, salt. place the gold candle in the centre of the table and circle it with the six green candles. then enclose these inside a circle of the nine white candles. use the salt to pour a protective circle around the candles. light the candles, and chant three times: orbiting jupiter, trine the sun: bring money on the run. your finances should begin to improve within ninet

INDUCTION CHARM AND THE INITIATION

o do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to the great queen and the old one or the white king, you say support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my power will answer to your will and rely on you. here is where you enter into the binding part of the contract- in exchange for their support, protection, and shelter on the witching road to wisdom, a

INITIATION INTO HERMETICS

active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower

n do their work, especially if body, mind and soul have been equally trained and developed. top home catalog order links rexresearch.com initiation into hermetics by franz bardon part i: theory part ii practice step i magic mental training 1. thought control, discipline of thoughts, subordination of thoughts step i magic psychic training 1. introspection of self-knowledge 2. making of the (black& white) mirrors of the soul step i magic physical training 1. the material or carnal body 2. mystery of breathing 3. conscious reception of food 4. the magic of water step ii magic mental training 1. autosuggestion or the secret of subcosciousness 2. concentration exercises a. visual b. auditory c. sensory d. olfactory e. taste step ii magic psychic training 1. magic-astral balance with respect to

ook into them at all. let me repeat once more that the owner must endeavor to elaborate his magic mirrors precisely and conscientiously. if, in the course of the development, he should remember any good or bad quality, he can still record it under the respective heading. these two magic mirrors will allow the magician to recognize rather exactly which of the elements is prevailing in his black or white mirror. this recognition is absolutely necessary to attain the magic equipoise, and the further development depends on it. magic physical training (i) 1. the material or carnal body hand in hand with the inner development of spirit and soul has to go that of the outer, the body also. no part of your ego must lag behind or be neglected. right in the morning, after getting up, you will brush y

ht control, 2. discipline of thoughts 3. subordination of thoughts a. control of thoughts twice a day from 1-10 minutes b. suppression of certain thoughts. holding onto a chosen thought. provoking vacancy of mind. c. magical diarizing. self criticism. planning of thought-trains for the day or the week ahead. step i magic psychic training 1. introspection of self-knowledge 2. making of the (black& white) mirrors of the soul with respect to the elements, in three spheres of activity. step i magic physical training 1. habituation to normal or reasonable mode of life. 2. conscious breathing 3. conscious reception of food (eucharistic mystery) 4. magic of water the time limit for the completion of these exercises is fixed from a fortnight up to one month and is meant for people of average aptit

to control them. these exercises are of paramount importance for the magical development, and therefore should never be omitted. magic psychic training (ii) in the first phase, the pupil has learned how to practice introspection. he has recorded his good and bad properties in accordance with the four elements, and has divided them in three groups. in this way he has made two soul mirrors, a good (white) one and a bad (black) one. these two soul mirrors represent his psychic character. now he must find out from these records which elemental powers are prevailing in him on the good as well as the evil side, and endeavor to establish the balance of these elemental influences at all events. without a balance of the elements in the astral body or in the soul, there is no possible magical progre

INTERVIEW WITH ANDREW CHUMBLEY

ualisation of the material. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if the spirits of the place find you acceptable, an object or omen may be revealed. for example, you might see a white stag, a black dog, a magpie, or find a hagstone, a gnarled root, a fallen antler or a snake-slough. fixate your perception at every opportunity on this object and ask the spirits to open the way for you. when falling into sleep, ho ld the object in attention and again entreat the spirits. by letting awareness wander in the onset of dreaming, but at the same time tethering consciousness to th

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

s in the retinue of bha! we revere thee as our protector, our consort and our brother eternal guide to all who stray, self-abandoned to seek paradise in exile! hail to thee as the eight-armed giant, magister of the dragon s brood! we summon thee to the blood-acre by the lych-light of the dying sun. we call to thee with word and deed, above the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: thy stature eclipsing the sky. for lighting-bolts do adorn thee and storm-clouds are a halo around thee. thy face is the skull, the death s-head oracle, laughing in all adversity. thine eyes reveal the dual abyss, shining bright in voidful darkness. thy heart is a seething spider s nest, strung on a fiery web betwe

IRISH WITCHCRAFT AND DEMONOLOGY

ty of silence. he then placed himself at full length on the floor and began to stretch himself out, longer and longer, until his head nearly reached to one end of the vast room and his feet to the other. this utterly unnerved her. she gave a wild scream of horror, whereupon the castle and all in it sank to the bottom of the lake. once in seven years the great earl rises, and rides by night on his white horse round lough gur. the steed is shod with silver shoes, and when these are worn out the spell that holds the earl will be broken, and he will regain possession of his vast estates and semi-regal power. in the opening years of the nineteenth century there was living a man named teigue o'neill, who claimed to have seen him on the occasion of one of his septennial appearances under the foll

tions. o'neill was a blacksmith, and his forge: stood on the brow of a hill p. 73 overlooking the lake, on a lonely part of the road to cahirconlish. one night, when there was a bright moon, he was working very late and quite alone. in one of the pauses of his work he heard the ring of many hoofs ascending the steep road that passed his forge, and, standing in his doorway, he saw a gentleman on a white horse, who was dressed in a fashion the like of which he had never seen before. this man was accompanied by a mounted retinue, in similar dress. they seemed to be riding up the hill at a gallop, but the pace slackened as they drew near, and the rider of the white horse, who seemed from his haughty air to be a man of rank, drew bridle, and came to a halt before the smith's door. he did not sp

er and knowledge with which he was credited "it being demanded of him by what means he professed himself to have knowledge of things to come, the said john confessed that the space of twenty-six years ago, he being travelling on all- hallow even night between the towns of monygoif and clary, in galway, he met with the king of the fairies and his company, and that the king gave him a stroke with a white rod over the forehead, which took from him the power of speech and the use of one eye, which he wanted for the space of three years. he declared that the use of speech and eyesight was restored to him by the king of fairies and his company on a hallowe'en night at the town of dublin" at his subsequent meetings with the fairy band he was taught all his knowledge. the spot on which he was stru

e incident gave rise to legends and stories in which anything strange or out of the common was magnified out of all proportion. according to one deponent there appeared one evening in the river "a vision or spirit assuming the shape of a woman, waist p. 96 high, upright in the water, naked with [illegible] in her hand, her hair dishevelled, her eyes seeming to twinkle in her head, and her skin as white as snow; which spirit seeming to stand upright in the water often repeated the word revenge! revenge! revenge" also robert maxwell, archdeacon of down, swore that the rebels declared to him (and some deponents made similar statements "that most of those that were thrown from that bridge were daily and nightly seen to walk upon the river, sometimes singing psalms, sometimes brandishing of swo

ese-twins type: all three of which o'daly interprets to his own satisfaction. the first of these was some form of the northern lights, and is also recorded in the diary of certain puritan officers. that learned, but somewhat p. 101 too credulous english antiquary, john aubrey, relates in his miscellanies that before the last battle between the contending parties "a woman of uncommon statue all in white appearing to the bishop [heber mcmahon, whom aubrey terms veneras] admonished him not to cross the river first to assault the enemy, but suffer them to do it, whereby he should obtain the victory. that if the irish took the water first to move towards the english they should be put to a total rout, which came to pass. ocahan and. sir henry o'neal, who were both killed there, saw severally th

ISIS UNVEILED

the walls of the hall there is a line of saints, each standing on a contribution-box, which thus forms a fit pedestal. in the center of this line, under a gorgeously rich canopy of blue silk, is exhilhted the virgin mary leaning on the arm of christ 'our lady' is arrayed in a very dicouets blue satin dress with short digitizecoy google 10 isis untbii^d sleeves, showing to gteat advantage the snow-white, exquisitely-molded neck, moulders, and anns. the skirt, of blue satin with an over-skirt of rich lace and gauze puffs, is as short as that of a ballet-dancer; hardly reaching the knee, it exhibits a pair of finely-shaped legs covered with fiesh-colored silk tights and blue satin french boots with very high red heels! the blonde hair of this 'mother of god' is arranged in the latest fashion

tights and blue satin french boots with very high red heels! the blonde hair of this 'mother of god' is arranged in the latest fashion, with a voliuninous chignon and curls. as she leans on her son's arm, her face is lovingly turned toward her only-b^otten, whose dress and attitude are equally worthy of admiration. christ wears an evening dress-coat with swallow-tail, black trousers, and low-cut white vest; varnished boots, and white kid ^ves, oeer one of v>kich sparkles a rich diamond ring, worth many thousands we must suppose a precious brazilian jewel. above this body of a modem portuguese dandy is a head with the hair parted in the middle; a sad and solemn face, and eyes whose patient look seems to reflect all the bitterness of this last insult flung at the majesty of the crucified" t

, the semitic satan or diabolus, they treated him in the moat good-humored manner" the same may be said of hell. hades was quite a different place from our region of 'eternal damnation' and might be termed rather an inter- mediate state of purification. neither does the scandinavian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the

lligence, addressed to the doctor, that the koum was lying dead drunk at a neighboring village, and, according to hxm tyrdtrt, could not be with "grandfather" till the next day. llie young doctor felt con- fused, and was just going to address the old man, when, as quick as lightning, the znti-hai- snatched his nand from his grasp and raised himself in bed. his deep-sunken eye* flashed; his yellow-white beard and hair streaming round his livid face mode him a dreadful sighl one instant more, and his long, sinewy arms were clasped round the pbyddan's neck, as with a supernatural force be drew the doctor's head closer and clostf to ma own face, where he held him as in a vise, while vhirperinj words inaudible to tu in bis ear. the skeptic struggled to free himself, but before he bad time to ma

he plot, and at midnight of the appointed day, in the chamber of the sick man and in presence only of catherine and a few of her confederates, the 'devil's mass' was celebrated. let us give the rest of the story as we find it in one of levi's works "at this mass, celebrated before the image of the demon having under his feet a reversed cross, the sorcerer consecrated two wafers, one black and one white. the white was given to the child, whom they brought clothed as for baptism, and who was murdered upon the very steps of the altar immediately after his communion. his head, separated from the trunk by a single blow, was placed all palpitating upon the great black wafer which covered the bottom of the paten, then placed upon a table where some mysteiious lamps were burning. the esorci;sm the

JASMUHEEN THE FOOD OF GODS

ality and generosity. she also brings the wisdom of nature and teaches the honoring of our cycles. a shape-shifter. eagle woman. allows us to soar beyond stereotypes and break limiting bonds yet still be wise and nurture. represents spirit, valor, spiritual sight. spider woman. creates by thinking, dreaming and naming. reminds us that good comes from everywhere, brought the cherokee sun and fire. white shell woman. turquoise woman. protects us from our enemies, created the navajo, teaches us how to see life s joy and beauty in all things. and of course, some of the greek goddesses. aphrodite. represents freshness, renewal and hope and the feminine being in all her glory. her realm is relationship and feeling and mature love. the goddess of both spiritual and passionate love. athena. the vi

into this energy centre. imagine that this sacral centre is feeding off the violet light and growing and expanding and being tuned to the divine love, divine wisdom and divine power channel, from which the violet light comes. imagine now that these same 3 beams are flowing from source through space and time and are now magnetized to, and then flowing through an amazing centre or ball of brilliant white light which we instinctively recognize to be the central sun, a powerful inner plane grid connection point. imagine these beams passing through this central sun and into our sacral chakra and are now permanently hooking in there like 3 cosmic cables. imagining that the perfect amount of divine electricity that you need to feed this chakra is now being downloaded on a permanent basis. imagine

rce. using the 3 cable divine love, divine wisdom and divine power system. as per step 2, sit in silence and imagine the violet light beaming from source through time and space and hooking in permanently to your crown chakra. perhaps you see it first as one pink colored beam carrying divine love directly from the heart of the divine mother as we do in the love breath meditation. next see a golden white beam of light hooking in to your crown centre and downloading all the wisdom you need from the mind of supreme intelligence. next visualize a beam of blue carrying all the power that you need to do what you have come to do and that you can now do it with love and wisdom. again imagine that once connected, these 3 cables are downloading a limitless, never ending source of pure nutrition into

dicine become suspended as a new energy is released throughout the system allowing the system to be free from the need of food, of fluid, of sleep, and even aging. however, this is advanced matrix mechanics for our time, even though it is kindergarten mechanics within the dimensional biofield science operating in other realms. obviously, in the yogi view, there exists a reality of duality, black. white, negative. positive, good. bad etc, and adopting either the yogic or the tantric view is simply a matter of personal reality choice. suffice to say that the fitter we are physically, emotionally and mentally, the easier it is to access the divine nutrition channels. provided we have set the supporting grid energetics in place, attended to our programming and adopted the right attitude. divin

th our divine nature. the more we focus on it, the more of its virtues we can utilize. the maltese cross is a symbol of saint germain and it is a cosmic generator of great god controlled power that we can visualize in the centre of our heart chakra where it will radiate the below energies through our bio-systems and out into the world. the energies of spirit descend through the north arm which is white in color and represents the downloading of the virtues of our christ or buddhic identity and of the sacred fire of transmutation. the left arm carries the blue energy of divine power, just like with the violet flame. the left arm also denotes the west and the negative, or minus charge of the trinity in form and denotes the physical nature of man as a crucible into which the light of the god

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ocosm. 142 chapter the eighteenth. cabalistic interpretations by the gnostics. 147 chapter the nineteenth. mystic christian figures and talismans. 157 chapter the twentieth. the rosy cross in indian, egyptian, greek, roman, and medi val monuments. 165 chapter the twenty-first. myth of the scorpion, or the snake, in its many disguises. 173 chapter the twenty-second. ominous character of the colour white to english royalty. 177 contents xv chapter the twenty-third. page. the beliefs of the rosicrucians meaning of lights and of commemorative flambeaux in all worsihp. 186 chapter the twenty-fourth. the great pyramid. 199 chapter the twenty-fifth. history of the tower or steeple. 206 chapter the twenty-sixth. presence of the rosicrucians in heathen and christian architecture. 228 chapter the tw

the louse i part arms with the french king, in that he giveth the fleur-de-lice. whereat the king heartily laugh d, to hear how prettily so byting a taunt (namely, proceeding from a prince) was so suddenly turned to so pleasaunte a conceit. stanihurst s history of ireland, in holinshed s chron. nares thinks that shakespeare, who is known to have been a reader of holinshed, took his conceit of the white lowses which do become an old coat well, in the merry wives of windsor, from this anecdote. see heraldic anomalies, vol. i, p. 204; also, lower s curiosities of heraldry, p. 82 (1845. it may here be mentioned, that the mark signifying the royal property (as it is used in france, similarly to the token, or symbol, or brand, denoting the royal domain, the property, or the sign upon royal chatt

valentine's day, which point to courtship and to sexual love, or to loving invitation, bear direct reference to the fishes, in a certain sense. the arms of the lucys as they are at present to be seen, and where we not long since saw them, beautifully restored upon the great entrance-gates of charlecote hall, or place, near stratfordsuper- avon are three luces or pikes, hauriant, argent. the dozen white luces are observed upon with the dozen white luces. 53 intense family pride by shallow (lucy, in the merry wives of windsor: shallow. it is an old coat evans. the dozen white louses do become an old coat well. the significant part of the passage follows to this effect, though deeply hidden in the sly art of our knowing, but reticent, shakspeare: it agrees well passant (we would here read pas

ho were called the fire-philosophers, of whom we have spoken before. what is that mysterious and inscrutable operation, the striking fire from flint? familiar as it is, who remarks it? where, in that hardest, closest pressing together of matter where the granulation compresses, shining even in its hardness, into the solidest lamince. of cold, darkest blue, and streaky, core-like, agate-resembling white lie the seeds of fire, spiritual flame-seeds to the so stony fruit? in what folds of the flint, in the block of it-in what invisible recess speckled and spotted in what tissue crouch the firesparks? to issue, in showers, on the stroke of iron on the so sudden clattering (as of the crowbars of man) on its operations of fire. 73 stony doors: stone caving the thing fire, unseen, as its sepulchr

ried, and then stemmed royally through, magic hieroglyphics. 97 these peaked and jagged and majestic straits doorway to the mighty floor of the new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the cloud-empurpled, all-imperial, western sun, whose court was fire indeed, god s, not baal s! so to these men of sidon, emblemed with the fire-white horns of the globed astarte, or ashtaroth, showed the monster rocks: pillar-portals fire-topped, as the last world-beacon to close in (as gate) that classic sea, and to warn, as of the terrors of the unknown, new, and second world of farthest waters, which stretched to the limits of possibility. forsaking, indeed, daringly, were these iberi their altars, to tempt perils, when they left behin

JESSUP MK THE CASE FOR THE UFO

eir product mr. jessup, i could never possibly satisfy such an attitude. the reason being that i could not, nor ever would the navy research dept (then under the present oss of the navy, burke) ever let it be known that any such thing was ever allowed to be done. for you see, it was because of burkes curiosity& willingness& prompting that this experiment was enabled to be carried out. it proved a white-elephant but his attitude towards advance& ultra-advanced types of research is just "the" thing that put him where he is today (or at least, to be sure, it carries a great weight. were the stench of such an experiments results ever to come out, he would be crucified. however, i have noticed, that throo the ages, those who have had this happen to them, once the vulgar passions that caused the

as sitting by an earthen tank, waiting for birds. he said that he "heard a whistling sound, and when i looked up, i saw a glistening, whirling object falling. it landed fifteen feet from me and shattered into hundreds of pieces" he added that the ice knocked a hole several inches deep in the ground. he immediately called his companions, and, when they arrived, all three saw that the ice was milky white, and when they tasted it they found that it had a soapy flavor. botts said there were a few thunderheads in the sky, but none overhead. he declared that no airplanes had passed overhead. the ice fell about 4:30 p.m, and had not completely melted when dr. botts and his friends left, about two hours later. treadwell, said that he did not hear the sound of the ice falling, but he arrived on the

1883, a thick shower of ashy matter fell at queenstown, south africa. it was in marble-sized balls, soft and pulpy, and crumbled when dry. the shower was confined to one narrow strip of land, and thus hardly attributable too krakatao almost halfway around the world. with the fall, loud noises here(sic) heard" it is most significant that this shower was confined to a narrow strip of land. 1908: a white substance, like ashes, fell at annoy, france, on march 27. 1910: charles f. holder wrote that on september 10 "many years ago a strange stone, resembling a meteorite, fell into the valley of the yaqui, mexico, and the sensational story went from one end of the country to the other, that a stone bearing human inscriptions had descended to the earth the stone was brown igneous rock, about eigh

h and frogs. note, too, the thick shower on trees, fences, and the ground. in the american journal of science of 1833-1834, in many observations upon the meteors of november, 1833, are the following reports of falls of gelatinous substance (1) that according to newspaper reports "lumps of jelly" were found on the ground at rahway, new jersey. the substance was whitish, or resembled the coagulated white of an egg (2) that mr. h.h. garland, of nelson county, virginia, had found a jellylike substance of about the circumference of a twenty-five cent piece (3) that according to a communication from a.c. twining to professor olmstead, a woman at west point, new york, had seen a mass the size of a teacup, which looked like boiled starch (4) that according to a newspaper of newark, new jersey, a m

ve a familiar pattern: segregation, isolation, clear sky "about two acres of ground" there is an interesting item from the journal of the asiatic society of bengal, 1847. on march 16, 1846, at about the time of the fall of edible substance in asia minor, an olive-gray powder fell at shanghai. under the microscope it was seen to be an aggregation of hairs of two kinds: black ones, and rather thick white ones. they were supposed to be animal fibers, but, when burned, they gave out "the common ammoniacal smell and smoke of burnt hair or feathers" the writer described the phenomenon as a "cloud of 3,800 square miles of fibres, alkali, and sand" according to professor luigi palazzo, head of the italian meteorological bureau, on may 15, 1890, at massagnadi, calabria, something the color of fresh

K AMBER THE BASICS OF MAGICK

(universe) it follows that god is in the image of man (in other words, man and the god/universe match each other. the magician, as a microcosm is thus connected with the macrocosm. there is an intimate relationship of energies between you and everything else. the universe is reflected within us and we are projected into the universe. this is an important theory behind magick and astrology. magick white and black 'personal magick' is that magick used to affect the self; often involving affirmation, self-suggestion, and self-hypnosis 'active magick' is outer directed magick (as in pk) used to affect someone or thing, or to bring about an event 'passive magick' is to be affected (as in esp) by an outside non-physical cause. everyone possesses some magical (and psychic) potential. some are esp

ually people are better at one kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. traning and practice will, of course, improve ability somewhat. although the forces of magick are neutral, various the basics of magick get any book for free on: www.abika.com 11 systems may take on the qualities of good and evil. there is so-called white magick or good magick, black magick or evil magick, and gray magick between them. when many people refer to white magick they mean magick for unselfish purposes, also healing and mental influence with specific permission. by black magick they refer to magick for self-interest and healing *without* specific permission. using magick to forcefully control another's will is, in a sense, black ma

claim to be, possibly even think they are 'satanists, devil worshipers, or black magicians. these people are most likely charlatans, hoaxters, dablers, or merely misinformed. they may be attracted by the 'art' of black magick, or even by the 'glamor' of doing something against the 'rules. but a real black magician is very dangerous. because he has dedicated his life to evil. we usually think of 'white magick' as having *unselfish intent, and (in the extreme case) of 'black magick' as being actual satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being

hen you go to bed. affirmations are subtle and may require a few months to work. use them for changes, not miracles. simple banishing technique visualization is another important method we use to influence the subconscious. a good example of this is the simple banishing technique which follows. banishing is used in magick to 'clear the air' of negative 'vibes' and interference. visualize a strong white light flowing out the top of your head, flowing down around you and covering you. at the same time imagine you are throwing away any 'problem' vibes. maintain the visualization for a half a minute or longer. good way to help you handle your emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) list the four worlds. explain. 3) what is an affirmation? give an ex

andle your emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) list the four worlds. explain. 3) what is an affirmation? give an example. book list geoffry hodson, theosophy answers some problems of life. the basics of magick get any book for free on: www.abika.com 13 marc edmund jones, key truths of occult philosophy. marion weinstein, positive magic. nelson& ann white, the wizard's apprentice. beatrice bruteau, the psychic grid* magick 4- elements and forces* the ancients divided the world into four basic principles or *elements- earth, water, fire, and air. that viewpoint has mostly changed with advances of science, but the four elements are still accepted in magick, for they are more closely linked with the emotions than modern explanations of the world

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

s signifying closed, that is, closed within itself. further, see peter hayman s comments in some observations of sefer yesira (1) its use of scripture (journal of jewish studies 35:2 [1984) concerning belimah, where he mentions its likely derivation from job 26:7. 20073 6 on page 30 of gershom scholem s kabbalah, an english translation of sy by p. davidson (elsewhere noted as the sepher jetsirah, white county [ga: 1896) is mentioned. i have not seen it. given the time and place of this publication, it does seem that this p. davidson is peter davidson (1837-1915) of the hermetic brotherhood of luxor; see godwin, chanel and deveney: the hermetic brotherhood of luxor (york beach: samuel weiser, inc, 1995. mordell, phineas. the origins of the letters and numerals according to the sefer yetzira

. with hall, we come to the end of a cycle of fairly frequent productions of sy in english. between hall s translation and the next one reviewed here (that of work of the chariot, 1971, there is a lapse of over forty years. falling between are two translations, neither of which have i seen: doreal, dr. m. sepher yetzirah. the book of creation. a verse by verse analysis. denver: brotherhood of the white temple, 1941. listed in sheila spector s jewish mysticism: an annotated bibliography of kabbalah in english (new york/london: garland publishing, inc, 1984) under the history of kabbalah, f. merkabah mysticism and jewish gnosticism; doreal= f15) raskin, saul. kabbalah in word and image, with the book of creation and from the zohar. new york, academy photo offset, inc, 1952* listed in aryeh k

was the blueprint for the world because it contains the story of creation. the second is that pythagoras found that the harmony of music lays in the ratio of the whole numbers less than four. among the ratios, 3/2 is the ratio of the perfect fifth, the most concordant sound in music. the third is the very strange statement of the jewish sages who said that the torah is written with black fire on white fire. this statement is interpreted to mean that the torah contains both open and secret knowledge. the actual scroll of the torah is written in straight lines of black ink letters separated by white spaces, the parchment, itself. the black letters are clearly visible, so the black is the open knowledge, while the while spaces show nothing and represent the hidden wisdom* on-line at http//ww

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

exts, where michael. as the earlier ninurta/nabu. occurs as ehealer f and is connected to mercury (parpola las, n.196. the cult of nabu lasted until the 2nd c ad, later he became identified with apollo. 25 figure 10. most widespread variants of mercury in cuneiform: muludu.idim.gu4.ud and mulna-bu-u2. the full name of mercury is muludu.idim.gu4.ud (g139bis) estar of the sun bull f or estar of the white bull f, in connection with the earlier name of marduk amar.utu ecalf of sun f. akkadians translated it .i u ejump f or .a i u ejumpy f. both names suit the edarting f mercury. from this developed the greek transcription (gossmann 1950: 24. earlier, instead of gu4, gud has been read. a shorter variant of the same name is mulgu4.ud (g79. an interesting expression is mul2gu4.ud mu-.a-az-nin zun

KETAB E SIYAH

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 5 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 wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god h

for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "al

e. haughtily i strode amongst my brothers, pushing through the crowd to the fore as does an elephant go amongst trees and they parted before and bowed low for then, to me, they knew nought but reverence. as i came before those palatial gates upon the stairs that lay before the portal stood the four arch-angels, my false brothers: michael, the eldest, adorned with jewels and a flowing robe of airy white, an air of dignity and sagacity about him, bought with the silver of his hair and beard and the solemn, steel-gray eyes, full of wrong, half sneering as he looked upon me, his lip twisted with contempt for one a thousand times more worthy than he, for all his savant countenance; gabriel was the second amongst them, arrayed in plate of the finest gold, engraved with many fantastical depiction

nd mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and angels. he darted like swift fire from the midst of the throng, the burning glory of the sky, light of white and gold that illumined all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ashmedai. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, tellin

morrow" and the host of my brothers paid heed to the speech of ashmedai, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother 50 with joyous hearts and silent lips. then from my brothers' midst, came another, a white goddess, endowed with the radiance of the moon and the bewitchments that the silver star commands, seizing hearts, stirring them to joyous passion and dull-aching melancholy, whose glamours and auguries have long been invoked by men to discern those deeds yet undone by the long workings of winged time and raise up shades of ancestors, long-stilled by death, and whose influence incites the ha

KNOWLEDGE LECTURE ONE

f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said

ay and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning. i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sisns have been uprooted and my passions overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day

KNOWLEDGE LECTURE TWO

philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living power

rpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting h

LAITMAN M BASIC CONCEPTS IN KABBALAH

feret, correspond to the world yetzira; sefirat malchut corresponds to the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the cre

after it traverses the worlds and sefirot as if through color filters do we perceive it as having a certain color and intensity, depending on the level of the soul that receives the light. for example, the world atzilut passes the light without coloring it at all because this world has similar properties to those of the light. this is why the color of the light in the world atzilut is defined as white. the properties of other worlds differ from the properties of the light; hence, each of them affects it depending on its spiritual closeness to the light. if we compare the white light to paper, then the message written on it presents the information, and its color stands out against the white background. in the same way, by perceiving red, green, and black, we are able to perceive light. th

ffer from the properties of the light; hence, each of them affects it depending on its spiritual closeness to the light. if we compare the white light to paper, then the message written on it presents the information, and its color stands out against the white background. in the same way, by perceiving red, green, and black, we are able to perceive light. the world atzilut (sefirat hochma) is the white background of the book, thus we are unable to conceive it. however, bina (the world beria, tifferet (yetzira, and malchut (assiya) that respectively correspond to red, green, and black, provide us with information based. f r o m t h e p r e f a c e t o t h e z o h a r 57 on their combinations, interactions, and reactions to the light passing from the world atzilut to our world. thus, it is a

an object, its essence is totally imperceptible, and its abstract form is attained incorrectly. only matter and its form, when analyzed in conjunction with matter, yield true and sufficient data about the researched object. in the spiritual worlds bya every object is attained only in its matter and form. colors (red, green, and black) in these worlds constitute matter, and we attain them atop the white background of f r o m t h e p r e f a c e t o t h e z o h a r 59 the world atzilut. readers studying the zohar should remember the necessity to restrict themselves to the two types of research available to us. as previously mentioned, all the sefirot are subdivided into four levels of attainment. thus, sefirat hochma constitutes the form, and bina, tifferet, and malchut constitute the matter

LAITMAN M FROM CHAOS TO HARMONY

is really a sharp stick that asses are poked with so they will walk more quickly! it would seem that to experience the state of equilibrium with nature, which is the best state that exists, we need to first experience its opposite state, the worst state that exists. this is so because we perceive things through 90 from chaos to harmony two opposites: light compared to darkness, black compared to white, bitter compared to sweet, and so on. however, there are two possible ways to experience the bad state. the first is to actually be in it, and the second is to picture it in our minds. this is why we were created as emotional and intelligent beings. we can picture the terrible meaning of total imbalance between us and nature without experiencing it physically, as it is written, who is wise?

n would think that. the people of israel is no better than other nations, but it does possess a unique role in nature s plan. humanity is like a single body, where each of the organs has its own function. kabbalists allegorically say that in the beginning, the correction method was offered to every nation, since the purpose of creation lies on the shoulders of the whole human race, whether black, white, or yellow (baal hasulam, the bond. however, when the torah was given, none of the nations were ready to receive it; clearly, humanity did not need it yet. for this reason, the method was given to the people of israel to function as israel s role 169 a transit for the method that would ultimately be realized by all of humanity. the people of israel are different from all other nations. they

tp//www.health. gov.il/download/mental/annual2003/p2-12.pdf. 2 world health organization, mental health, suicide rates per 100,000 by country, year and sex, http//www.who.int/ mental_health/prevention/suicide//en/figures_web0604_ table.pdf 3 dr. dalia gilboa, chair of the inter-ministry committee for prevention of youth suicide, http//www.health.gov. il/pages/default.asp?maincat=10&catid=75 4 the white house office of national drug control policy (ondcp, drug policy information clearinghouse, fact sheet, march 2003. 198 from chaos to harmony 5 published june 27, 2006, http//www.ynet.co.il/ articles/0,7340,l-3267779,00.html. the full report is available at the u.n. web site, http//www.unodc.org/unodc/en/ world_drug_report.html. 6 data is taken from http//www.divorcemag.com/statistics/ stats

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

desire to please. the path of gradual correction is the experience of transforming our egoistic desires into the opposite desires, and this path is built by combining the two forces. gradually, small quantities of egoistic desires merge with the altruistic desires and are thereby corrected. this method of transforming our nature is known as "the work in three lines" the right line is called "the white line" because it contains no faults or defects. after we have gained possession of the right line, we can obtain the greatest part of the left line, the so-called "red line" which contains our egoism. there is a prohibition against the transformation of our nature- 375- use of egoism in spiritual actions, since it is possible for us to fall under its influence. the impure forces/desires stri

the boldness to declare that one had an interest in kabbalah. but the stranger across the street, without a hint of surprise, gave me an answer "turn left, proceed until you reach a citrus plantation, there you will see a synagogue. they teach kabbalah there" reaching the described destination we found a dark building. upon entering, we noticed a long table in a side room. there were four or five white-bearded men at the table. i introduced myself and explained that we were from rehovot, and we wanted to learn kabbalah. the elderly man sitting at the head of the table invited us to join and suggested that we could discuss our issues after the class ended. then, the class proceeded with the weekly reading of the chapter from the book of zohar, with the commentaries of the sulam, and with th

very next evening my friend came to my house and declared that the elder had called him and offered us a kabbalah teacher. he also informed me that a meeting was already set and it was to take place that same evening. i did not want to spend another night in vain, but i succumbed to the appeals of my friend. we arrived. the elder called another man, slightly younger than himself, but also with a white beard; he said a few words in yiddish to the younger man, and then left us alone with him. the latter suggested that we should sit down and start studying right away. he recommended starting with an article titled "an introduction to kabbalah" which on numerous occasions my friend and i had tried to understand. we sat down at one of the tables in the empty room of the beit-knesset (synagogue

LAITMAN M THE KABBALAH EXPERIENCE

ower to be redelivered, enter the upper world, and experience the reality of the sensation of the creator. then, the person will receive the very first screen, and behave in such as way as to please the creator, as opposed to receiving for self alone. q: why is the creator called existence from absence? a: in the beginning of creation, malchut is called a point, a black point over the face of the white light. after that, it spreads and covers the whole of the white light and corrects itself in such a way that it shines like that light, along with it. that malchut is called existence from absence, because the will to receive pleasure did not exist prior to creation, and hence was not felt. when we begin to feel that our whole nature is actually a desire to delight in the light of the creato

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

g the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the

have also seen a painting in which four attendants are depicted saluting a pharaoh with the p c s c of an i.m, and the s c of s c is often to be found on the monuments, and is characteristic of horus. the gavel was then made of stone, and was a model of the double-headed axe. 13. plate i 14. 15. in those days the aprons were made of leather, and were triangular. that of the first degree was pure white, as it is now; but the m.m. fs apron was brilliantly coloured and heavily jewelled, with tassels of gold (see plate i) our t c f c i c g c was represented by a cubit of twenty-five inches. the blazing star in the centre of the lodge existed, but it had eight points instead of six or five. it was called gthe star of dawn h or gthe morning star, h and represented horus of the resurrection, who

hair of the r.w.m, and just beneath the star of initiation; others place it in the north, above an empty chair. upon his recognition and assent as head of the seventh ray the validity of all rites and degrees depends. he often selects pupils from among the brn. of the masonic order, and prepares those who have fitted themselves in the lower mysteries of masonry for the true mysteries of the great white lodge, of which our masonic initiations, splendid though they be, are but faint reflections, for masonry has ever been one of the gates through which that white lodge might be reached. today but few of his masons acknowledge him as their sovereign grand master, yet the possibility of such discipleship has ever been recognized in the traditions of the order. it is said in an ancient catechism

gorgeous processions perambulating avenues miles in length, amid pillars so stupendous that they seemed scarcely human work, stately boats in a medley of rainbow colours sweeping majestically down the placid nile, music triumphant or plaintive, but always thrilling- how shall i describe something so absolutely without parallel in our puny modern times? the common dress of all classes in egypt was white; but in contradistinction their religious processions were masses of splendid, glowing colour, the priests wearing vestments of crimson and a gorgeous blue supposed to represent the blue of the sky, and many other brilliant colours also. the life of ancient egypt, as indeed of modern egypt, centred round the river nile, slow-flowing and majestic, and richly decorated barges were used for all

diction among the various accounts. we have ourselves devoted a good deal of investigation and research to this matter, and i have published some of its results in the book just mentioned, glimpses of masonic history. 86. much of the ancient wisdom has been allowed to slip into oblivion, and so some of the true secrets were lost to the great body of the brn. but among the hierophants of the great white brotherhood the true secrets have ever been preserved, and they will always reward the search of the really earnest mason. we, of these later sub-races, may prove ourselves just as unselfish and capable of just as good work for our fellowmen as were the people of old. indeed, we ourselves may well be those men of old, come back in new bodies, and bringing with us the old attraction to the fo

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

se of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuette

ions there have been schools of the mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this path is divided into steps and degrees: the probationary path, or the lower mysteries, wherein the candidates are prepared for discipleship, and the path proper, or the greater mysteries, in which are conferred within the great white lodge itself five great initiations, which lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of it

ally to realize. as tradition has always indicated, it is found to be a direct descendant of the mysteries of egypt (once the heart of that splendid faith whose wisdom and power were the glory of the ancient world- those mysteries which were the parent and prototype of the secret schools of other neighbouring lands, and its purpose is still to serve as a gateway to the true mysteries of the great white lodge. it offers to its initiates far more than a mere moralization upon building tools, and yet it is founded upon the purest principles of piety and virtue, for without the practice of morality and the living of the ethical life no true spiritual progress is possible. 35. the ceremonies of freemasonry (those at least of its higher degrees) are dramatizations, as it were, of sections of the

n the great pyramid. this empire lasted up to the time of the aryanization of egypt in 13,500 b.c; it was ruled by a great dynasty of divine kings, among whom were many of the heroes whom greece later regarded as demigods, such as herakles of the twelve labours, whose tradition was handed on to classical times. 55. it was to this people about 40,000 b.c. that the world teacher came forth from the white lodge, bearing the name of tehuti or thoth, called later by the greeks hermes; he founded the outer cult of the egyptian gods and restored the mysteries to the splendour of byegone days. 56. he came to teach the great doctrine of the inner light to the priests of the temples, to the powerful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taugh

uction was embodied in the rituals of initiation, passing, and raising, and it is these rituals which have in part descended to us in the ceremonies of freemasonry, which are still protected by oaths of secrecy as in the old days. 103. every great nation has had its mysteries, through which the great teachers of mankind sought to instruct the people in matters of importance, inspired by the great white lodge which stands behind all religions alike. among these the egyptian mysteries were preeminent among the western peoples of the ancient world, not only because of their immemorial age, but because of the fact that egypt was one of the auxiliary centres of the white lodge. the great white brotherhood has its headquarters in central asia, but it has at various times and for various purposes

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

stantial projections of the mind: o son of noble family, listen very carefully. when the twelfth day comes, the blooddrinking emanation of the karma family, who is called karma-heruka the blessed, will rise out of the northern quadrant of your brain and appear before you clearly, united with his spouse; his body dark green, with three heads, six arms, and four legs spread apart; the right face is white, the left is read, and the middle a majestic deep green; his six hands are holding, the first to the right a sword, that in the middle-right a trident impaled with three human heads, the next to the left a bell, the next still a goblet fashioned out of a human skull, the last a plowshare; his spouse, karma- krodhisvari, is clasping his body with her right arm, her hand around his neck, and i

d his or her neck arteries are pressed to prevent loss of consciousness. the dying person is guided by a guru or lama, who provides advice on what to prepare for. the first stage of the bardo commences at the moment of death and lasts from a half day to four days; this is how long it takes for the deceased to realize he or she has been separated from the body. as soon as the individual expires, a white cloth is thrown over his or her face, and no one is allowed to touch the corpse. all doors and windows are sealed, and the extractor of consciousness-principle lama takes up his vigil by the corpse s head.no grieving is permitted. the lama takes up a mystical chant that provides directions for the deceased to find its way to the western paradise of amitabha. if the person s karma is good eno

in black masses, usually black candles. black candles are also used by religious satanists. thus in the satanic bible, for instance, c 37 cornish witch cait sidhe invoking the goat spirit (puck/pan, 1975 38 cathars anton lavey lists candles among the devices used in a satanic ritual. inverting traditional symbolism, lavey stipulates that all of one s ritual candles should be black except for one white candle, which is to be reserved for cursing rituals. no other light source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments o

t source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. the white candle is used for destruction of enemies. parchments upon which curses are written are burned in the flame of the white candle (lavey 1969, 136 137) see also church of satan;magic and magical groups for further reading: chevalier, jean, and alain gheerbrant. the penguin dictionary of symbols. london: penguin, 1996. lavey, anton szandor. the satanic bible. new york: avon, 1969. cathars deriv

et his wife at the pasadena playhouse, where he was studying acting. later, while visiting his wife s parents in canada, his mother-in-law insisted on listening to charles e. fuller s old fashioned revival hour radio program. chick was converted during the broadcast. he recalls that, god was already working in my heart, but when fuller said the words, though your sins be scarlet, they shall be as white as snow, i fell on my knees and my life was changed forever. this experience inspired him to begin looking for some way of using his artistic talents in god s service. while working for astroscience corporation in el monte, california, chick read charles finney s power from on high. this prompted him to author his very first tract, why no revival? unable to find a publisher, he borrowed $800

LIBER O

ks. thus a hostile being may appear clothed with glory; the appropriate pentagram will in such a case cause him to shrivel or decay. 10. practice will make the student infinitely wary in such matters. 11. it is usually quite easy to return to the body, but should any difficulty arise, practice (again) will make the imagination fertile. for example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards. it might be dangerous to go too far, or to stay too long; for fatigue must be avoided. the danger spoken of is that of fainting, or of obsession, or of loss of memory or other mental faculty. 12. finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide with the physical, tightenin

LIBER 141

e moon first shews itself [yet the motion of the earth, implying great causes in briah and yetzirah, must be difficult to check, unless by briatic forces of much intensity] but on the second day and after, though perhaps not on the last day, the sacrament is more efficacious than at any other time, as is figured by our ancient brethren the alchemists in their preference of the red tincture to the white. this we also believe, though we hold it hitherto not proven. x of the second party to this art, whether initiation is desirable if the other party to the sacrament be also of the ninth degree an initiate of the sanctuary of the gnosis, it seems to us urgent that the object of both be one only, also that the general interest and nature of them be but one; else cometh division the enemy of wi

id by certain initiates that to obtain spiritual gifts, and to aid nature, the sacrament should be as it were a nuptial of the folk of earth; but that magick is of the demon, and that by a certain perversion of the office, may be created elementals fit to perform the will of the magician. now herein is a difficulty, since in this case the matter of the sacrament cannot exist, for that there is no white eagle to generate the gluten. howbeit, we hold that in this rite is great efficacy; it may be that for certain operations it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will which determineth the magical character of his lion; so that if he hath no purpose but that of the goddess adonai he can

LIBER 777

g i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright s

. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 yellow (gold) rich salmon gold amber 7 emerald bright yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecked with gold black rayed yellow 11 sky blue blue emerald green emerald flecked gold 12 purple grey indigo rayed violet 13 silver cold pale blue silver rayed sky-blue 14 sky blue early spring green bright rose of cerise rayed pale yellow 15 red brilliant flame glowing red 16 deep i

of cerise rayed pale yellow 15 red brilliant flame glowing red 16 deep indigo deep warm olive rich brown 17 pale mauve new yellow leather reddish grey inclined to mauve 18 maroon rich bright russet dark greenish brown 19 deep purple grey reddish amber 20 slate grey green grey plum colour 21 blue rich purple bright blue rayed yellow 22 blue deep blue-green pale green 23 sea-green deep olive-green white flecked purple 24 dull brown very dark brown livid indigo brown (like a black beetle) 25 yellow green dark vivid blue 26 black blue black cold dark grey near black 27 red venetian red bright red rayed azure or orange 28 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion s

range 28 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion scarlet, flecked gold vermillion flecked crimson& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) th

8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] pur

LIBER ALEPH

eth heavily on the conditions of the experiment, whereof the first is thine own will therein. therefore i say unto thee that his is thy work immediate and necessary, to discover openly hy will unto thyself, and to fortify and enkindle it by all one-pointedness of thought and action, so that thou mayst direct it inwards unto its core, that is thyself in thy name hadit. for thereby is thy will made white with heat, so that no dross may cling to it. but this work is the great work, and standeth alone. b liber aleph vel cxi 90 gl de gradibus ad magnum opus (of steps to the great work) his great work is the attainment of the knowledge and conversation of thine holy guardian angel. in the eight thyr is the way thereof revealed. but i say: prepare thyself most heartily and well for that battle of

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

LIBER ARARITA

ing, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armour among thine horsemen. 6. thou hast appeared unto me as a young and brilliant god, a god of music and beauty, even as a young god in his strength, playing upon the lyre. 7. thou has appeared unto me as the white foam of ocean gathered into limbs whiter than the foam, the limbs of a miracle of women, as a goddess of extreme love, bearing the girdle of gold. 8. thou hast appeared unto me as a young boy mischievous and lovely, with thy winged globe and its serpents set upon a staff. 2 liber dcccxiii vel ararita 9. thou hast appeared to me as an huntress among thy dogs, as a goddess virginal chaste, as

o my god, i beheld the image thereof, even as a lovely shape that concealeth a black monkey, even as a figure that draweth with her hands small images of men down into hell. i saw her from the head to the navel a woman, from the navel to the feet of her a man. i saw thee even in her. 11. for mine was the keyword to the closed palace 418 and mine the reins of the chariot of the sphinxes, black and white. but i was not deceived by anything of all these things. 12. for i expanded it by my subtlety into twelve rays of the crown. 13. and these twelve rays were one. 5 iii a 0. say thou that he god is one; god is the everlasting one; nor hath he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days di

LIBER ARCANORUM

her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed

LIBER ASTARTE

cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of the ceremoni

LIBER CCC KHABS AM PEKHT

given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many heroes, he comes to the place of the fleece, but they can do nothing until medea, the scarlet woman, puts into his hands a posset .drugged with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason is able to subdue the bulls, sacred to osiris, and symbolical of his aon and the magical formula of self-sacrifice. with these he plows the field of the world, and sows therein .the dreadful teeth of woe, cadmean stock of thebes. old misery. which refers to a certain magical formula announced by the beast that is familiar unto thee, but unsuited to the p

LIBER CCCXXXV ADONIS

immortal.how shall i endure this moment fs patience? ah, she comes, be sure! her foot flits on the marble. open, gate [the gate, not of the house but of the garden, opens. the lady psyche appears. she is clothed in deep purple, as mourning, and her hair is bound with a fillet of cypress and acacia. she is attended by three maidens and three aged women. what tedious guest arrives? adonis 9 psyche. white hour of fate! i have found him! esarhaddon. who is this. fair lady, pardon. you seek the mistress of the garden? psyche. i thought i had found the lord i seek. your pardon, lord. these eyes are weary and weak with tears and my vain search. esarhaddon. whom seek you then? psyche. my husband.my sole miracle of men, the count adonis [esarhaddon staggers and falls on the couch. psyche. you know

you thus. esarhaddon. i am stirred too easily. you used a shameful word! psyche. accept my sorrow. i am all alone in this black night. my heart is stone, my limbs are lead, mine eyes accurst, my throat a hell of thirst. liber cccxxxv 10 my husband.they suppose him dead. they made me wear these weeds. could i in my heart credit half they said, not these funereal robes should wrap me round, but the white cerements of a corpse, and high upon a pyre of sandal and ebony, should dare through flame the inequitable profound! but only these of all mine household come in faith and hope and love so far from home, and these three others joined me.why, who knows? but thou, lord, in whose face his likeness shows. at the first glance.for now, i. faith .tis gone. hast thou dwelt away here in babylon? esar

as his thought hath half caught in this heaven of june. men. never hath night such a light, such a rite! women. never had day such a ray, such a sway! men. never had man, since began the earth fs plan, such a bliss, such a kiss, such a woman as this! women. never had maid since god bade be arrayed earth.s bowers with his flowers, such a man to her powers! men. mix in the measure, black grape and white cherry! a passion, a pleasure, a torment, a treasure, you to be mournful and we to be merry! women. we shall be solemn and grave and alluring, you be the column upstanding, enduring. we be the ivy and vine to entwine. my mouth on your mouth, and your mouth on mine! adonis 15 men. burnish our blades with your veils, merry maids! women. sever their cords with the scales of your swords! men. as

g black robe covered with mysterious characters. on his head is a high conical cap of black silk dotted with gold stars. in his right hand is a wand of human teeth strung together, in his left a gbook h of square palm-leaves bound in silver. at the back of the room is a black curtain completely veiling its second portion. this curtain is covered with cabalistic characters and terrifying images in white [enter the servant of hermes, a negro uglier than an ape. he is immensely long and lean; his body hangs forward, so that his arms nearly touch the ground. he is clad in a tightly fitting suit of scarlet, and wears a scarlet skullcap. he makes deep obeisance] hermes. speak, hanuman! hanuman. a lady [hermes nods gravely. exit hanuman. hermes. abaoth! abraxas! pur! pur! aeou! thoth [enter the l

the book with a snap. you have come to me because you are crossed in love. psyche. most true, sir! hermes. ah! you fre greek! psyche. as you yourself, sir. hermes. then i.ve lost my pains. i need not fear to speak. i took you for a fool. ho! veil, divide [hanuman appears and lays his hand on a cord. things are much pleasanter the other side [the doctor throws off his cloak and cap, his straggling white hair and long pointed beard, appearing as a youth dressed fashionably; at the same time the curtain pulled back shows a room furnished with the luxury of a man of the world. a low balcony of marble at the back gives a view of the city, and of the tigris winding far into the distance, where dim blue mountains rim the horizon [the doctor conducts his client to a lounge, where they sit. hermes

LIBER CCXLII AHA

blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened horse. there is no memory possible of that unfathomable hell. aha! 19 even the shadows that arise are things too dreadful to recount! there fs no such doom in destiny fs harvest of horror. the white fount of speech is stifled at its source. know, the sane spirit keeps its course by this, that everything it thinks hath causal or contingent links. destroy them, and destroy the mind! o bestial, bottomless, and blind black pit of all insanity! the adept must make his way to thee! this is the end of all our pain, the dissolution of the brain! for lo! in this no mortar sticks; down come the h

ling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aon. alas for me! i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. marsyas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. master, while yet the glory clings declare this mystery magical! marsyas. i am yet borne on those blue wings into the essence of the all. now, now i stand on earth again, though, blazing through each nerve a

with this arcane delight, voluptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks.my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upo

LIBER CLXV A MASTER OF THE TEMPLE

have been my life work, indeed it must have been, to help others to the path. therefore to those who follow after are these lines written in the hope that they may be saved one drop of the anguish i now suffer. whatever may have happened in this last three days, the results of my thoughts amount to this. i who have found the heart of the shining triangle, who have indeed become one with the great white brotherhood, who have heard the voice of god in all its sweetness, who have made that message a part (nay all) of my being, who have held my beloved in my arms, who have become my beloved and lost myself therein, who have for ever given up my lower self, who have conquered death, who have felt the pain of the whole world, who have found wisdom, love and power, who have given up all to become

s is bad. you do things well, and work hard; but your point of view is all wrong. i feel a sort of sentimentality injuring your scientific attitude. o.m] april 20, 2:40 3:10 p.m. having left home about 2:15 i climbed up towards the mountain till i found a secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened and with a feeling of the divine presence [this is excellent for a beginner. but remember all these divine illuminations are mere breaks. o.m] note: i find more and more d

ch time i watched a changing landscape below. wishing to descend, i dropped towards the earth, and found body supported by another. when near the ground, skimmed over the earth and eventually came to a dark gateway or tunnel. walked into this and proceeded, lighted by a silver star on brow, till i arrived at a circular room at the end, lit by one candle placed on a round table at which sat an old white-bearded man writing in a book. i approached him, and said: why writest thou, father? and he replied that those who read may live (i seem to have asked him another question, but cannot remember what) then i said: what writest thou, father? and he replied: death, always death, and i said: show me thy writing, father and looking he wrote the word hartha. and i said this is a mystery to me so he

LIBER COLLEGII SANCTI

pears the task of each grade was printed on the reverse side of each sheet from the oath the robe. during the equinox period, a london robemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagra

as a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and

LIBER CORDIS CINCTI SERPENTE

the body more subtly. 14. even as evil kisses corrupt the blood, so do my words devour the spirit of man. 15. i breathe, and there is infinite dis-ease in the spirit. 16. as an acid eats into steel, as a cancer that utterly corrupts the body; so am i unto the spirit of man. 17. i shall not rest until i have devoured it all. 18. so also the light that is absorbed. one absorbs little, and is called white and glistening; one absorbs all and is called black. 19. therefore, o my darling, art thou black. 20. o my beautiful, i have likened thee to a jet nubian slave, a boy of melancholy eyes. 21. o the filthy one! the dog! they cry against thee. because thou art my beloved. 22. happy are they that praise thee; for they see thee with mine eyes. 23. not aloud shall they praise thee; but in the nigh

ight shall cover all, the night shall cover all. 25. thou wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! 32. further adonai spake unto v.v.v.v.v. and said: 33. let us tak

that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his ar

e man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus

she turned to blackness before me. liber cordis cincti serpente svb figvra ynda 7 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have

LIBER CXCVII STORY OF SIR PALAMEDES

ources among the welsh mountains, he is compelled to put to death his only remaining child. by this sacrifice he saves the world of chivalry. vi. he having become an holy hermit, a certain dwarf, splendidly clothed, cometh to arthur.s court, bearing tidings of a questing beast. the knights fail to lift him, this being the test of worthiness. vii. lancelot findeth him upon scawfell, clothed in his white beard. he returneth, and, touching the dwarf but with his finger, herleth him to the heaven. viii. sir palamede, riding forth on the quest, seeth a druid worship the sun upon stonehenge. he rideth eastward, and findeth the sun setting in the west. furious he taketh a viking ship, and by sword and whip fareth seaward. ix. coming to india, he learneth that it glittereth. vainly fighting the wa

sir palamede the saracen rides like a centaur mad with war; he sabres many a million men, and tramples many a million more! before him lies the untravelled land where never a human soul is known, a desert by a wizard banned, a soulless wilderness of stone. sir palamedes, the saracen knight 13 nor grass, nor corn, delight the vales; nor beast, nor bird, span space. immense, black rain, grey mist, white wrath of gales, fill the dread armoury of sense. nor shines the sun; nor moon, nor star their subtle light at all display; nor day, nor night, dispute the scaur: all.s one intolerable grey. black llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his d

ony screes: behold how breath must fail and muscle ache before he reach the icy fold that palamede the saracen within its hermitage may hold. at last he cometh to a den perched high upon the savage scaur, remote from every haunt of men, from every haunt of life afar. there doth he find sit palamede sitting as steadfast as a star. scarcely he knew the knight indeed, for he was compassed in a beard white as the streams of snow that feed the lake of gods and men revered that sitteth upon caucasus. so muttered he a darkling weird, and smote his bosom murderous. his nails like eagles. claws were grown; his eyes were wild and dull; but thus sir lancelot spake .thy deeds atone by knightly devoir. he returned that .while the land was overgrown liber cxcvii 20 with giant, fiend, and ogre burned my

amede is wroth, and draws sir palamedes, the saracen knight 27 his sword, decapitating thee. by parity of argument this deed of blood must surely be. with that he suddenly besprent all scythia with the sage.s blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard.s head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 28 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs. old pagan fables run to seed! sir palamede with fury fumes. s

er in a hat .whither away, sir knight, so fey .priest, for the dove on ararat i could not, nor i will not, stay .i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon.s wing and claw; its body is one fleece of bloody white, a lamb.s in spring. enough. sir knight, i give thee peace. the knight spurs on, and soon espies a monster coursing on the plain. he hears the horrid questing rise and thunder in his weary brain. this time, to slay it or be slain! liber cxcvii 32 too easy task! the charger gains stride after stride with little pains upon the lumbering, flapping thing. he stabs the lamb, and splits the brains

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

tically, science is true; and faith is foolish. practically, 3 1= 3 is the truth; and 3 1= 1 is a lie; though, sceptically, both statements may be false or unintelligible. practically, franklin fs method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin fs discovery enabled men to use. practically, gi concentrated my mind upon a white radiant triangle in whose centre was a shining eye, for 22 minutes and 10 seconds, my attention wandering 45 times h is a scientific and valuable statement. gi prayed fervently to the lord for the space of many days h means anything or nothing. anybody who cares to do so may imitate my experiment and compare his result with mine. in the latter case one would always be wondering what gfervent

LIBER DCCCLX JOHN ST

reat day with eight breath-cycles; was stopped by the indigestion trouble in its other form (p.s..evidently the introduction of the cascara into my sensitive aura made its action instantaneous) my breathing passages were none too clear, either; i have evidently taken a chill. now, o, my lord adonai, thou self-glittering one, wilt thou not manifest unto thy chosen one? for see me! i am as a little white dove trembling upon thine altar, its throat stretched out to the knife. i am as a young child bought in the slave market. and night is fallen! i await liber dccclx 62 thee, o my lord, with a great longing, stronger than life; yet am i as patient as death. there was a certain darwesh whose turban a thief stole. but when they said to him .see! he hath taken the road to damascus. that holy man

f will towards adonai, went on struggling on its own account. later, the conscious man took heart and strove, though not so fiercely as before. he passed through the lightnings of ajna, whose two petals now spread out like wings above his head, and the awful corona of the interior sun with its flashing fires appeared, and declared itself to be his self. this he rejected; and the formless ocean of white brilliance absorbed him, overcame him; for he could not pass therethrough. this went on repeating itself, the man transformed (as it were) into a mighty battering ram hurling itself again and again against the walls of the city of god to breach them. and as yet he has failed. failed. failed. physical and mental exhaustion are fairly complete. adonai, look with favour upon thy slave! 12.20. h

urs seem to have passed since the last entry. 7.57! he is in such a deuce of a hurry that (in a lucid moment) he finds himself trying to eat bread, radish, beef and potato at a mouthful. worse, the beast is pleased and excited at the novelty of the sensation, and takes delight in recording it. beast! beast! 8.03! after myriads of aons. he has drunk only about one third of his half-bottle of light white wine; yet he fs like a hashish-drunkard, only more so. the loss of the time-sense which occurs with hashish he got during his experiments with that drug in 1906, but in an unimportant liber dccclx 90 way (damn him! he is so glad. he calls this a result. a result! damn him) o.m. who writes this is so angry with him that he wants to scrawl the page over with the most fearful curses! and john s

that the .ultra-violet. or .astral. light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh) 11.14- 11.34. o. m. then passed from vision unto vision of un-exampled splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day.and ten are the holy se

LIBER DCCCXI ENERGIZED ENTHUSIASM

this exercise. i would suggest a very small and very brilliant light on the floor in the middle of the room. such a room is best floored with mosaic marble; an ordinary freemason fs lodge carpet is not a bad thing.1 the eyes, if they see anything at all, see then only the rhythmical or mechanical squares leading in perspective to the simple unwinking light. 1 [the design is a pattern of black and white squares. t.s] energized enthusiasm 15 the swinging of the body with the mantra (which has a habit of rising and falling as if of its own accord in a very weird way) becomes more accentuated; ultimately a curiously spasmodic stage occurs, and then the consciousness flickers and goes out; perhaps breaks through into the divine consciousness, perhaps is merely recalled to itself by some variabl

, and lined with cerise silk. git is a low mass, h whispered the guardian. in this anteroom were three or four others, both ladies and gentlemen, busily robing. in a third room we found a procession formed, and joined it. there were twenty-six of us in all. passing a final guardian we reached the chapel itself, at whose entrance stood a young man and a young woman, both dressed in simple robes of white silk embroidered with gold, red and blue. the former bore a torch of resinous wood, the latter sprayed us as we passed with attar of roses from a cup. the room in which we now were had at one time been a chapel; so much its shape declared. but the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the st

tar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and at each knight fs hand burned a taper of rose-coloured wax, and a bouquet of roses was before him. in the centre of the nave was a great cross.a gcalvary cross of ten squares, h measuring, say, six feet by five.painted in red upon a white board, at whose edges were rings through which passed gilt staves. at each corner was a banner, bearing lion, bull, eagle and man, and from the top of their staves sprang a canopy of blue, wherein were figured in gold the twelve emblems of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened at a trumpet 18 liber dcccx

heir staves sprang a canopy of blue, wherein were figured in gold the twelve emblems of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened at a trumpet 18 liber dcccxi peal from without, and a herald advanced, followed by the high priest and priestess. the high priest was a man of nearly sixty years, if i may judge by the white beard; but he walked with the springy yet assured step of the thirties. the high priestess, a proud, tall, sombre woman of perhaps thirty summers, walked by his side, their hands raised and touching as in the minuet. their trains were borne by the two youths who had admitted us. all this while an unseen organ played an introit. this ceased as they took their places at the altar. they faced w

it to his lips. then she raised him, and, with the assistance of the guardian of the sanctuary, led him out of the chapel. the bell again tinkled in the architrave. the herald blew a fanfare. the high priest and high priestess moved stately to each other and embraced, in the act unloosing the heavy golden robes which they wore. these fell, twin lakes of gold. i now saw her dressed in a garment of white watered silk, lined through-out (as it appeared later) with ermine. the high priest's vestment was an elaborate embroidery of 20 liber dcccxi every colour, harmonized by exquisite yet robust art. he wore also a breastplate corresponding to the canopy; a sculptured gbeast h at each corner in gold, while the twelve signs of the zodiac were symbolized by the stones of the breast-plate. the bell

LIBER DCLXXI VEL PYRAMIDOS

e wings! i am a blind man and emasculate. i am under the shadow of the wings! i am a raging fire of wrath. no wiser! i am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscure and devious and null. i am under the shadow of the wings! i am ungenerous and base and dull. i am under the shadow of the wings! i am not marked with the white flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horu

LIBER LIBERI VEL LAPIDIS LAZULI

h interior sense aflame with the inmost self of him, 13. myself flung down the precipice of being 14. even to the abyss, annihilation. 15. an end to loneliness, as to all. 16. pan! pan! io pan! io pan! 2 i 1. my god, how i love thee! 2. with the vehement appetite of a beast i hunt thee through the universe. 3. thou art standing as it were upon a pinnacle at the edge of some fortified city. i am a white bird, and perch upon thee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by the spring. 5. she lies upon the moss; there is none other but she: 6. art thou not pan? 7. i am he. speak not, o my god! let the work be accomplished in silence. 8. let my cry of pain be crystallized into a little white fawn to run away into the forest. 9. thou art a centaur, o my god, f

little white fawn to run away into the forest. 9. thou art a centaur, o my god, from the violet blossoms that crown thee to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13. let the spout of blood quench thy blood-thirst, o my god! 14. thou art a little white rabbit in the burrow night. 15. i am greater than the fox and the hole. svb figvra vii 3 16. give me thy kisses, o lord god! 17. the lightning came and licked up the little flock of sheep. 18. there is a tongue and a flame; i see that trident walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, u

s before thou camest, o my flaming god, and pierced me with thy spear. thy scarlet robe unfolded the whole heavens, so that the gods said: all is burning: it is the end. 30. also thou didst set thy lips to the wound and suck out a million eggs. and thy mother sat upon them, and lo! stars and stars and ultimate things whereof stars are the atoms. 31. then i perceived thee, o my god, sitting like a white cat upon the trellis-work of the arbour; and the hum of the spinning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds. 33. i have seen more of thee in the white cat than i saw in the vision of aons. 34. in the boat of ra did i travel, but i never found upon the visible universe any being like unto thee! 35. thou wast like

upon the trellis-work of the arbour; and the hum of the spinning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds. 33. i have seen more of thee in the white cat than i saw in the vision of aons. 34. in the boat of ra did i travel, but i never found upon the visible universe any being like unto thee! 35. thou wast like a winged white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of

ne clamour of the sacrifice of maidens. 16. there was a weird winged god that told us of his wisdom. 17. we attained to be starry grains of gold dust in the sands of a slow river. 18. yea, and that river was the river of space and time also. 19. we parted thence; ever to the smaller, ever to the greater, until now, o sweet god, we are ourselves, the same. 20. o god of mine, thou art like a little white goat with lightning in his horns! 21. i love thee, i love thee. 22. every breath, every word, every thought, every deed is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs. 25. the thoughts of me are very rapture. 26. and my deeds are the myriads of thy children, the stars and the atoms. 27. let there be nothing! 28. let all t

LIBER LLL PARADIGMAT PIRATE

il it is impossible to rely on any one sense to maintain her bearing. the best method of bombardment that i fve found works on sight, sound and smell. it fs cheap and can be done quite easily with a stereo, a strobe light and some rancid incense (asafoetida or a sulfur compound. if possible, use a room without any decoration or furniture. the magician should cloy the room with the incense, find a white noise portion of the dial and turn on the strobe light. maximum yield for all three stimuli should produce disorientation as long as the eyes remain open. keep them open; the idea is to move into a state of gnosis via transcending the reliance on your most popular organs of sight, smell and sound. this form of gnosis often works best if it is a surprise. like during an initiation. and works

the point at which you can submerge yourself entirely, except for the nostrils, and then get in. note that this technique overloads the sense of touch while cutting off sight and sound. this methodology works best for visionary trance activities. the magician may also wish to experiment with combining the two techniques. cloy a bathroom with foul smelling incense. bring in a strobe and stereo for white noise and light and then submerge yourself in the tub, and follow the earlier procedure. excitatory forms of gnosis sex simple orgasm is not enough to reach a state of altered consciousness. the neophyte should instead practice techniques of karezza if male and multiple orgasmic overload if a female. in addition, sexual states of gnosis are generated through severe acts of sexual blasphemy b

LIBER LXVII THE SWORD OF SONG

to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory en-compassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods .in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of which he firmly believed, philo borrowed from the

y of poet. skeleton of poem. valuable fact for use of lovers. invocation. imperfect scholastic attainements of author remedied by his great spiritual insight. his intention. 4 the sword of song shields? be they paper, paint, lath? they shall cover well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son.s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled. so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one.s limbs from the large ones, walk forth and be free. so much for browning! and so much for me! pray do not ask me where i stand .who asks, doth err..25 at least demand no folly such as answer mea

song he tells me when i cite the .fall .but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in .samuel was man; the holy spook did not dictate the pentateuch. with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disgusted, called a parley (here comes a white-flag treachery) asked .is there anything you value, will hold to. he laughed .chase me, charlie. but seeing in his mind that i would no be so converted .shall you. he added .grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page. he stops me with a gesture sage .you must not think, because i say st. mark

ding an sich*.as germans term it. we stop him short; he readjusts his glasses, turns to his folio..twill eclipse all precedent, reveal god.s nature, every dent a blessed dent! the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or hard-shall baptists.and we.ll see. i will not now invite attack by proving white a shade of black, or christ (as some47 have lately tried) an epileptic mania, citing some case .where a dose of bromide duly given in time drags a distemper so morose at last to visions less sublime; soft breezes stir the lyre aeolian, no more the equinoctial gales; the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales. seems no more god

rchance a year for you, hard practice, and yourself may fly. yes! i have done it! you may too! thus, in ascension, you and i stand as christ.s peers and therefore fit to judge him..stay, friend, wait a bit (you cry .your indian yogis fall back to the planet after all, never attain to heaven and stand (stephen) or sit (paul)50 at the hand of the most high!.and that alone that question of the great white throne, is the sole point that we debate. i answer, here in india wait christian premisses accepted. severe mental strain involved in reading poem. the ascension at last! this is a common feat. pranayama. difference between david douglas [sic] home, sri swami sabapati vamadeva bhaskarananda saraswati and the christ. latter compared to madame humbert. 300 305 310 315 320 325 330 335 ascension

LIBER LXXVIII

e four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fa

nd that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force.strength, rush, vigour, a description of the cards of the taro 9 energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productivene

esembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divi

of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above whic

angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal cards the four kings the four kings, or gfigures mounted on steeds, h repr

LIBER MMCMXI NOTE ON GENESIS

s of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead* i.e, the white skull. vide idra zuta qadisha, cap. ii. distinguish from the skull of microprosopus. ta= the first and last.alpha and omega.aleph and tau. liber mmcmxi 4 as it is written .oh, how the world hath inflexible intellectual rulers (zoroaster* but before i may proceed unto the qabalistical. enumeration and analysis of the text, a certain preamble in the fruitful fields of that science will become

re the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic

LIBER O

. thus a hostile being may appear clothed with glory; the appropriate pentagrams will in such a case cause him to shrivel or decay. 10. practice will make the student infinitely wary in these matters. 11. it is usually quite easy to return to the body; but should any difficulty arise, practice (again) will make the imagination fertile. for example, one may create in thought a chariot of fire with white horses, and command the charioteer to drive earthwards. it might be dangerous to go too far, or stay too long, for fatigue must be avoided. the danger spoken of is that of fainting, or of obsession, or loss of memory or other mental faculty. liber o vel manvs et sagitta 14 12. finally, let the student cause his imagined body in which he supposes himself to have been travelling to coincide wi

LIBER SAMEKH

limits of fair use) liber viii being the ritual revealed in the vision of the eighth at h y r f o r t h e attainment of the knowledge and conversation of the holy guardian angel a a publication in class d 41 and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he s

s shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censer shall stand. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate according to his fancy and imagination, that shall be informed by beauty. and on the f

more practical version of this ritual survives in an unpublished crowley ms notebook. 38 storax. 39 this is the oil of abramelin; see the book of the sacred magic of abramelin the mage, book ii, cap. 11; the incense recipe is from the same source; actually both recipes ultimately derive from the book of exodus. 40 the available evidence tends to indicate that the robe of a probationer of a a was white with no hood, a pentagram on the front and a hexagram on the back as described. the robe of an adeptus minor (according to william northram fs advertisments in the equinox) adds an unspecified symbol to this. 41 vide al. ii, 36-43. 42 a reference to one of the letter-squares received in the dee-kelly workings. in gliber chanokh h crowley uses this name for the following table, from which var

LIBER SEPTEM REGUM SANCTORUM

ge) then may v.v.v.v.v. 8 =38 himself inform them with much deference that they are now fitted for admission to the mystery of the seven holy kings. the temple is arranged as shewn in the attached illustration.1 the god of the first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is

LIBER TURRIS

f hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt i

LIBER VII

nerally accepted axioms of set theory (in any case in crowley.s example a0 is an underestimate) 14 chaldaan oracles, paraphrased from fragments 196 and 199 in westcott editiraliber viii$ 3xeolfdwlrq lq &odvv' and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he sha

s shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. and on the first day of

LIBER XCV THE WAKE WORLD

can imagine, and yet all the time we knew that they were good and right, and must be done if ever we were to get to the house of gold. so we en-joyed ourselves very much and ate the most extraordinary supper you can think of. there were babies roasted whole and stuffed with pork sausages and olives; and some of the girls cut off chops and steaks from their own bodies, and gave them to a beautiful white cook at a silver grill, that was lighted with the gas of dead bodies and marshes; and he cooked them splendidly, and we all enjoyed it immensely. then there was a tame goat with a gold collar, that went about laughing with every one; and he was all shaved in patches like a poodle. we kissed him and petted him, and it was lovely. you must remember that i never let go of my fairy prince for a

ingle instant, or of course i should have been turned into a horrid black toad. then there was another passage called the arrow by day, and there was a most lovely lady all shining with the sun, and moon, and stars, who was lighting a great bowl of water with one hand, by dropping dew on it out of a cup, and with the other she was putting out a terrible fire with a torch. she had a red lion and a white eagle, that she had via o v. oculus via s v. sustentaculum liber xcv 10 always had ever since she was a little girl. she had found them in a nasty pit full of all kinds of filth, and they were very savage; but by always treating them kindly they had grown up faithful and good. this should be a lesson to all of us never to be unkind to our pets. my fairy prince was laughing all the time in th

there are two passages, one from the eighth house and one from the sixth; the first is all water, and the second is almost worse, because you have to balance yourself so carefully, or you fall and hurt yourself. to go through the first you must be painted all over with blood up to your waist, and you cross your legs, and then they put a rope round one ankle and swing you off. i had such a pretty white petticoat on, and my prince said i looked just like a white pyramid with a huge red cross on the top of it, which made me ever so glad, because now i knew i should be the saviour of the world, which is what one wants to be, isn.t it? only sometimes the world means all the other children in the dream, and sometimes the dream itself, and sometimes the wake-things one sees before one is quite

the feather there was a lady with a sword, and she would cut off your head. so i didn.t dare hardly to breathe, and all round there were thousands and thousands of beautiful people in green who danced and danced like anything, and at the end there was the terrible door of the fifth house, which is the royal armoury. and when we came in the house was full of steel machinery, some red hot and some white hot, and the din was simply fearful. so to get the noise out of my head, i took the little whip and whipped myself till all my blood poured down over everything, and i saw the whole house like a cataract of foaming blood rushing headlong from the flaming and scintillating star of fire that blazed and blazed in the candescent dome, and everything went red before my eyes, and a great flame lik

the wake world 17 part iv. now i shall tell you about the chariot race in the first passage. the chariot is all carved out of pure, clear amber, so that electric sparks fly about as the furs rub it. the whole cushions and rugs are all beautiful soft ermine fur. there is a canopy of bright blue with stars (like the sky in the dream world, and the chariot is drawn by two sphinxes, one black and one white. the charioteer is a most curious person; he is a great big crab in the most lovely glittering armour, and he can just drive! his name in the mysterious name i told you about with eleven letters in it, but be call him jehu for short, because he.s only nineteen years old. it.s important to know though because this journey is the most difficult of all, and without the chariot one couldn.t ever

LIBER XV CHYMICAL JOUSTING OF PERARDUA

the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse. he slayeth sir abjad the saracen. nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and each plant beareth a single blossom that hath seven peta

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

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

aldic poems; much of it is told in the codex regius version of voluspa, and snorri gives a full version in gylfaginning, using a probably oral version of voluspa and other sources. according to snorri, baldr is the second son of odin, after thor, and gabout him there is good to report; he is the best, and all praise him; he is so fair of face and bright that he seems to shine, and one plant is so white that it is compared to baldr fs brows; deities, themes, and concepts 65 that is the whitest of all plants, and from it you can note his beauty, both of hair and of face; he is the wisest of the asir and the most eloquent, and the most merciful, but that nature accompanies him, that none of his judgments stands. he lives where it is called breidablik; that is in heaven; in that place nothing

then decrees that none should leave the house at night, but when there are three mighty knocks on the 96 norse mythology figures found all over scandinavia are believed to represent valkyries or disir (the art archive/historiska museet stockholm/dagli orti) door, sidu-hall fs son thidrandi opens it and goes outside. he is attacked by nine women in black riding from the north, while nine women in white ride from the south. thorhall later guesses that there will be a change of religion for the better. the women were fylgjur (fetches) of sidu-hall fs family. the nine women in black were disir who wanted their share before being forever parted from the family, while the nine in white were disir who arrived too late to help. many interpretations of these strange women and the events in which t

s she is a virgin, served by those women who died unmarried. snorri also numbers her among the goddesses at agir fs party at the beginning of skaldskaparmal and again when he is discussing gold kennings. she also makes an appearance in lokasenna, where she follows idun in trying to discourage the verbal dueling. loki says to her: gshut up, gefjon/ that one will i now mention/ who seduced you/ the white lad/ who gave you a piece of jewelry/ and you lay your thigh over him. h the most intriguing gefjon story is recorded as part of the ragnarsdrapa of bragi boddason the old, taken to be the earliest known skald. bragi is describing scenes decorating a shield, and one difficult stanza says that gefjon, using four oxen, plowed land that she then took from gylfi and added to denmark. this verse

f. bayerschmidt and erik j. friis (seattle: university of washington press for the american-scandinavian foundation, 1965, 21.26, but what they find will be abbreviated and speculative. heimdall important but enigmatic god, the gguardian of the gods h and perhaps a boundary figure. snorri has this to say of heimdall in his catalog of the asir in gylfaginning: one is called heimdall. he is called white-god. he is large and holy. nine maidens, all sisters, bore him. he is also called hallinskidi and gullintanni (gildedteeth; his teeth were made of gold. his horse is called gulltopp (gold-top. he lives at himinbjorg near bilrost. he is the guardian of the gods and sits there at the end of heaven to guard the bridge from mountain giants. he needs less sleep than a bird. night and day he sees

leagues away; he also hears it when grass grows on the earth or wool on sheep or anything else that can be heard. he has a trumpet called the gjallarhorn, whose blast can be heard in all the worlds. in skaldskaparmal snorri adds more tantalizing information when he tells how kennings can be made for heimdall: by calling him the son of nine mothers or guardian of the gods, as was written above, or white-god, enemy of loki, seeker of freyja fs necklace. a sword is called the head of heimdall; it is said that he was struck against a man fs head. that is treated in the poem heimdalargaldr, and thereafter the head is called fate of heimdall; the sword is called fate of man. heimdall is the owner of gull- deities, themes, and concepts 167 topp. he is also the visitor to vagasker (wave-skerry) an

LOGOMACHY OF ZOS

morrow is the beginning of another yesterday and 9' 5..1..1 9=h..1 5..1 <5. i am sick of all categories, nominalism and all bloody science. so enough of truth, and, like pontius pilate i wash my hands of it. too much truth in me already c for i am i: ergo, the truth of myself; my own sphinx, conflict, chaos, vortex. asymmetric to all rhythms, oblique to all paths. i am the prism between black and white: mine own unison in duality. look into your past to forecast your future. it is short-sighted to limit our beliefs when we do not know our ultimate possibilities. yet all expression is within the limits of definite techniques, media, and formalism, whatever our attempts at diversity. our greatest thoughts and conations are automatic in origin: the deep pervading significance would appear to

LUCIFERIAN SORCERY

male. the sabbat is the manifestation of the witch queen in all of her aspects, thus she is deadly and protective at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the zabbat, translating the forceful or powerful one, and those who attended this occasion are called kafan, meaning the winding sheet, from which is worn by the participants and may only be white. the choice of white is representative of the very sheet they will be buried in. in these gatherings, the sorcerers themselves chanted the moslem prayers backwards, invoking al aswad (known as the black one) and marked themselves with the ritual knife called the al-dhamme which means bloodletter. the ritual itself moved on with the sorcerers dancing to the chant of iwwaiy, which they moved w

o the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the witches sabbat circles of time or renouncing to a much kinder garden path. the witches sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement (above set the adversary based from aos illustrations) the order of phosphorus as a whole considers itself as a manifestation of luci

ardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the dogmatic definitions of the forefathers, black or white magick, black brothers; all of this in itself means nothing. either you are on the path of your true will or developing it, or you are not. the concepts of good and evil are only relative within the self and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of ch

w the gates to open before me! so it is done! 27 the rite of shaitan a self-initiation invocation the circle represents the oath of perfection, from which nothing shall enter. the mind is a source of heaven and hell, from which we may align ourselves better through ritualistic tools and techniques, it is the command to look in progress, in terms of greater black magick. robed in crimson or black, white candles upon the altar, and upon two points: north and east representing belial and lucifer respectively. black candles should be at the point of west and south, representing leviathan and shaitan, the force reversed of lucifer. holding athame, trace the averse pentagram and focus: the black of night from which i have dwelled longs for a return to the dawn, from which i shall cast my eyes up

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement. the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those who join are literally doing the dev

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

and theory, really mean in a scientific context. the following sections distinguish between fact, theory, some other scientific terminology, and the general functioning of science. how science really works: facts and theories first, let us examine what a fact is. we can say that it is a fact that a dropped pencil hits the ground instead of flying away from it. an unobstructed midday sun is yellow-white. microbes can be seen with the use of a microscope. the atmosphere of planet mars contains no breathable air. deoxyribonucleic acid (dna, an example developed in the next section, is found in all known creationism and intelligent design 5 cellular life. these are all facts, or in other words, these are all observations made with our eyes and instruments. but here, already, we can see that no

a theory must be put to precise experimental tests to verify its validity. as far as we know, the warping of space predicted by einstein s theory is a fact. to remain in the realm of space, let us now investigate the color of the sun. we know today that the color of the light emitted by an object is proportional to its temperature. mathematical theory and experiments tell us that given its yellow-white color, the surface of the sun has a temperature of about 5,300 c. now, no one has ever traveled to the sun to measure its temperature with a thermometer. how, then, do we know the temperature of the sun? one might say, well, let us heat an object to 5,300 c here on earth and let us check its color. if the color of the emitted light is yellow-white, we will have verified that, indeed, the tem

y creeping thing that creeps upon the earth (genesis 1:26, king james version. fish, plants, and beasts were given by god to humans for food. beyond accounting for the origin of the world and life, myths can also provide explanations of why life is as it is or how many things came to be as they are. for example, the nuer people of east africa provide a mythological account of why some people have white skin and others have black skin. here, a high god, kwoth (spirit of the sky, gave europeans white skin as punishment for an act of mother-son incest committed by a pair of their ancestors. in nuer mythology, we also have an explanation for death. at one time there was no death. earth was connected to heaven by a rope; when people became old, they climbed up the rope to reach kwoth in heaven

es only a few minutes of reflection to realize that not only africans but also australian aborigines, new guineans, south indians, and ceylonese, for example, have relatively dark skin. why is that so? the answer is natural selection. as we were evolving in africa, not far from the equator, our skin would have been dark because dark skin is selected wherever the sun shines brightly. any person of white complexion who has experienced serious sunburn understands why. it also turns out that the dark-skinned non-african populations mentioned above also live in areas where sunshine is abundant. in fact, it is well known that skin color varies from north to south, from light to dark, in a gradual manner. thus, the more sunshine, the darker the human skin. now, what about people with light skin c

ly at the same latitude? why have they not kept the dark skin of their common ancestors? the answer is also natural selection. in northern climes, dark skin is not under strong selection pressure because sunshine is limited and severe sunburns are unlikely. on the other hand, sunshine is critically important for making vitamin d in the skin. dark skin is not as efficient in making vitamin d as is white skin. but this does not matter in places where the sun shines practically 98 evolution and religious creation myths every day because more sun compensates for lower efficiency. therefore, keeping a dark skin near the equator prevents sunburns and allows production of enough vitamin d. where the sun shines more rarely, as in the north, humans evolved in a direction that maximized the efficien

MACNULTY W KIRK KABBALAH AND FREEMASONRY

rder which binds it into a single symbol. in this representation on the tracing board the border binds not simply the squares, but the entire picture, into a unity. the tassels can be thought of as representing divine agency which operates throughout the whole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of

MAGIC AND SPELLS

s in the early sword coast north, the ranger haelam sunder- magic the story of spellfire by far the more powerful of these rare and precious talents. it is a random gift bestowed upon only a handful of women and men in a generation. spellfire in any form is refined, controlled raw magic. in beneficent manifestations, it is a font of silver light and healing energy. in,battle, it is a searing blue-white jet of all-consuming radiance. silver fire this powerful supernatural ability is unique to the chosen of mystra. manifesting as a beautiful silver-white flame that surrounds the wielder and fills the area into which it is projected, silver fire can be used for different effects. it can act as a ring of warmth or a ring of mind shielding, allow the user to breathe water, or banish all externa

g the spell in addition to the check on its next turn) the moon blade spell has no connection with the magic items known as moonblades borne and made by some elves. arcane material component: a small candy made with wintergreen oil. moon path evocation [force] level: hth 5, moon 5- components: v, s, m/df casting time: 1 action range: medium (100 ft+ 10 ft./level) effect: a variable-width, glowing white stair or bridge of translucent force up to 15 ft./level long-(see text) duration: 1 minute/level (d) saving throw: none (see text) spell resistance: no moon path allowsyou to create a stair or bridge from one spot to another. the effect is a railless ribbon of glowing white translucent forcelike a glass strip. the strip can be from 3 to 20 feet wide as you decide (you can vary the width over

cks ethereal creatures as well as material creatures. gaze attacks cannot operate through the'moon path. a moon path must be straight, continuous, and unbroken when formed. if its surface is broken by any object or creature, the spell fails. the bridge version of the spell must be created flat. the stair version cannot rise or descend any more sharply than 45 degrees. arcane material component. a white handkerchief. moonbeam evocation [light] level: hth 2, moon 2 components: v, s, m/df casting time: 1 action range: close (25 ft+ 5 ft./2 levels) area: cone duration: 1 minute/level (d) saving throw: none or will negates (see text) spell resistance: no a cone of pale moonlight springs from your hand. on your turn each round, you can change the direction the cone points. light from a moonbeam

if they are still in the area of the spell, they must succeed at a will save to do so. once a lycanthrope successfully saves against moonbeam, it is not affected by any more of your moonbeam spells for 24 hours. moonbeam penetrates any darkness spell of equal or lower level, but does not counter or dispel it. darkness spells of higher level block a moonbeam. arcane material component. a pinch of white powder. moonfire evocation [light] level: moon 9 components: v, s, df casting lime: 1 action range: close (25 ft+ s -ft./2 levels) area: cone duration: instantaneous (see text) saving throw: reflex half (see text) spell resistance: yes magic '73 a cone of fiery. white moonlight springs from your hand. living creatures in the area feel an unnatural chill and take 1d8 points of damage per two

. this application of the spell allows a reflex save for half damage. all magical auras within the cone glow .with a faint blue light for 1 round per caster level. disguised, shapechanged, or polymorphed creatures and objects in the spell's area at the time the spell is cast must make will saves or immediately return to their normal forms. even if the save succeeds, they remain covered in ghostly white outlines that show their true forms for 1 round per caster level. the entire area covered by the cone glows silver white for 1 round per caster level. this radiance is as bright as the light of a full moon and negates electricity for 1 round per caster level unless the creature generating it makes a caster level check against a dc equal to the caster's level. if an electricity effect is gene

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

1 megabytes. the thumbnails alone are 1 megabyte, which is about my graphics budget for a regular book. while the book itself is not covered by copyright in the us due to lack of formal renewal, many of the large color illustrations that front each chapter in the paper edition did have registrations and renewals entered for them. so these are omitted from this etext. however, all of the black and white illustrations are included here. note that many of the graphics had to be quite large because of the amount of detail, so i have thumbnailed every image in the book. in the book all of the illustration captions are in italics; i have reversed this in the etext for legibility--john bruno hare, june 11, 2004. title page preface table of contents introduction the ancient mysteries and secret so

swer instantly certain questions asked him by stilpo, at one time master of the megarian school. diodorus held that nothing click to enlarge plato. from thomasin's recuil des figures, groupes, thermes, fontaines, vases et autres ornaments. plato's real name was aristocles. when his father brought him to study with socrates, the great skeptic declared that on the previous night he had dreamed of a white swan, which was an omen that his new disciple was to become one of the world's illumined. there is a tradition that the immortal plato was sold as a slave by the king of sicily. p. 15 can be moved, since to be moved it must be taken out of the place in which it is and put into the place where it is not, which is impossible because all things must always be in the places where they are. the c

ribe it to the welsh. a few trace it to the gaelic druidh, which means "a wise man" or "a sorcerer" in sanskrit the word dru means "timber" at the time of the roman conquest, the druids were thoroughly ensconced in britain and gaul. their power over the people was unquestioned, and there were instances in which armies, about to attack each other, sheathed their swords when ordered to do so by the white-robed druids. no undertaking of great importance was scatted without the assistance of these patriarchs, who stood as mediators between the gods and men. the druidic order is deservedly credited with having had a deep understanding of nature and her laws. the encyclop dia britannica states that geography, physical science, natural theology, and astrology were their favorite studies. the drui

se of the fact that it grew upon the oak tree. through the symbol of the oak, the druids worshiped the supreme deity; therefore, anything growing upon that tree was sacred to him. at certain seasons, according to the positions of the sun, moon, and stars, the arch-druid climbed the oak tree and cut the mistletoe with a golden sickle consecrated for that service. the parasitic growth was caught in white cloths provided for the purpose, lest it touch the earth and be polluted by terrestrial vibrations. usually a sacrifice of a white bull was made under the tree. the druids were initiates of a secret school that existed in their midst. this school, which closely resembled the bacchic and eleusinian mysteries of greece or the egyptian rites of isis and osiris, is justly designated the druidic

least in part, the twenty thousand verses of druidic sacred poetry. they were often pictured with the primitive british or irish harp--an instrument strung with human hair, and having as many strings as there were ribs on one side of the human body. these bards were often chosen as teachers of candidates seeking entrance into the druidic mysteries. neophytes wore striped robes of blue, green, and white, these being the three sacred colors of the druidic order. the third division was that of druid (derwyddon. its particular labor was to minister to the religious needs of the people. to reach this dignity, the candidate must first become a bard braint. the druids always dressed in white--symbolic of their purity, and the color used by them to symbolize the sun. in order to reach the exalted

MASTERING WITCHCRAFT

ack material, folded double, with a hole for the head cut at the top, poncho-wise; the sides are sewn up to within about nine inches of the top, leaving holes for the arms to pass through. the completed garment hangs to the ankles. it is belted with the girdle cord. many practitioners, however, prefer more complicated or flattering garments, in varying colours such as blue, violet, red, green, or white, often with the addition of a hood, or cowl, to be drawn over the head for greater impersonality during a ritual. special sandals may be worn or the feet left bare, again as you will. however, let me advise you here should you form a coven, a certain uniformity of dress is desirable often zealous witches will possess two robes for that very reason; a uniform one for sabbats and esbats, and a

ower. from these charged substances, you then fashion your implements, and with these implements, you cast your first spells. the basic witch tools themselves are five in number; the full complement eight. there are many lesser ones which merit the designation more of common household implements that you keep specially for your witchcraft. for instance, needles for sewing, scissors for cutting, a white-hiked knife and so on. i shall list the important ones at the end of this chapter along with other useful things you will need in your witches' cupboard. 1. white kilted knife 2. athame 3. chalice 4. thurible these are your basic working tools, however: l the witches' knife- also known as an athame or bolline. l the witches' cord- already mentioned, known variously as a girdle cord, or cingu

ater, then pass it through the incense smoke, chanting words to this effect, and visualizing the blue purifying light flickering around it as you do. by water and fire i conjure thee that there remain within thy frame no adverse thought nor enmity. hear my will! attend to me! as my word, so mote it be! having done this, paint the following runes around the cup with a new brush and paint. black or white enamel or stove-black is best for this. for this ritual you may also mix into it a pinch of your powdered herbs, vervain, et al. as you paint each rune, chant these words, visualizing the signs glowing with magical light as you do "blessed be thou cup of water" having done this, paint the runes that spell your witch name around the base of the cup, pronouncing each letter out loud as you do

d with our main tools of consecration, we shall deal with one of the most important of all the other witch tools: the athame the athame, or witches' black-hiked knife, is the instrument we use to draw magical circles and other diagrams, in the midst of which many of our spells are cast. some witches, following the cabalistic tradition of the old magical grimoire, the key of solomon, also employ a white-hilted knife, in addition, using the former to cast the circle, and the latter for anything that needs to be ritually dug, engraved, cut, or pierced. most present-day witches, however, refer the white-hilted knife to the ranks of the lesser instruments, and rely entirely upon the athame in their operations. buy a steel knife with a black handle; the blade should be about five or six inches l

t by one end in your right, and beginning at the handle end of the blade, draw the tip of the magnet down the whole length to the very point. keep this up for a good five minutes, always stroking in the same direction, chanting these words at each stroke: blade of steel, i conjure thee attract all things as named by me! as my word, so mote it be! finally, paint the proper runes upon the handle in white paint with which you may again mix any of the powdered herbs you used in your previous infusion. chant the following words to charge each rune "blessed be thou knife of art" then paint your witch name on the reverse side of the handle, again spelling the letters out loud to charge them, finishing with the usual words "so mote it be" finally, you must bury the athame for three days and three

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

angels, metals, days of the week, and colours attributed to each planet. days saturday. thursd. tuesda. sunday. frida. wednes. mond. archangel tzaphquiel tzadiqel khamael raphael haniel michael gabriel angel cassiel sachiel zamael michael anael raphael gabriel planet saturn jupiter mars sun venus mercury moon metal lead tin iron gold copper mercury silver colour black blue red yellow green purple white book one page 11 preliminary discourse. from lansdowne mss. 1203, the veritable clavicles of solomon, translated from the hebrew into the latin language by the rabbi abognazar. every one knoweth in the present day that from time immemorial solomon possessed knowledge inspired by the wise teachings of an angel, to which he appeared so submissive and obedient, that in addition to the gift of w

ll be told him; and on the seventh day, the master being alone, let him enter into a secret place, let him take off his clothes, and bathe himself from head to foot in consecrated and exorcised water, saying devoutly and humbly the prayer, o lord adonai, etc, as it is written in the second book, chapter 2. the prayer being finished, let the master quit the water, and put upon his flesh raiment of white linen clean and unsoiled; and then let him go with his disciples unto a secret place and command them to strip themselves naked; and they having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say: be ye regenerate, renewed, washed, and pure

having taken off their clothes, let him take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say: be ye regenerate, renewed, washed, and pure &c, as in book ii, chapter 3. which being done, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in book ii, chapter 2. note that the three last days should be calm weather, without wind. and without clouds rushing hither and thither over the face of the sky. on the last day let the master go with his disciples unto a secret fountain of running water

calm weather, without wind. and without clouds rushing hither and thither over the face of the sky. on the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there let each of them taking off his clothes, wash himself with due solemnity, as is rehearsed in book ii. and when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in book ii. after which let the master alone say the confession. the which being finished, the master in sign of penitence will kiss the disciples on the forehead, and each of them will kiss the other. afterwards let the master extend his hands over the disciples, and in sign of absolution, absolve and bless them; which being

second book, the master should reassemble his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. also, the disciple who is placed towards the east should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art, and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom. after this the master should quit the circle, light the fuel in the earthen pots, and

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

o most powerful and ineffable god, who madest thy people pass dryshod through the red sea when they came up out of the land of egypt, grant unto me grace that i may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence. after this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen, and then thou shalt put upon thy flesh the garments of pure white linen whereof we shall speak hereafter. hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin, as will be shown in the chapter of fast and of vigil. each day shalt thou recite the following prayer, at least once in the morning, twice ab

disrobe thyself, pronouncing the following words: imanel, arnamon, imato, memeon, rectacon, muboii, paltellon, decaion, yamenton, yaron, tatonon, vaphoron, gardon, existon, zagveron, momerton, zarmesiton, tileion, tixmion. after this thou shalt enter a second time into the bath and recite psalms civ. and lxxxi. then thou shalt quit the bath and clothe thyself as before in linen garments clean and white, and over them thou shalt put the garments, of which we shall speak in the proper chapter, and thus clothed thou shalt go to finish thy work. the disciples should wash themselves in like manner, and with like solemnities. the key of solomon page 94 chapter vi. of the garments and shoes of the art. the exterior habiliments which the master of the art should wear ought to be of linen, as well

or habiliments which the master of the art should wear ought to be of linen, as well as those which he weareth beneath them; and if he hath the means they should be of silk. if they be of linen the thread of which they are made should have been spun by a young maiden. the characters shown in figure 55 should be embroidered on the breast with the needle of art in red silk. the shoes should also be white, upon the which the characters in figure 56 should be traced in the same way. the shoes or boots should be made of white leather, on the which should be marked the signs and characters of art. these shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the necessary instruments also should be pr

et the master complete his work, renew the circle, and make the incensements and fumigations. figure 59. figure 60. the key of solomon page 98 chapter viii. of the knife, sword, sickle, poniard, dagger, lance, wand, staff, and other instruments of magical art. in order to properly carry out the greatest and most important operations of the art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of mercury, when mars is in the sign of the ram or of the scorpion. it should be dipped in the blood of a gosling and in the juice of the pimpernel, the moon being at her full or increasing in light. dip the

other with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of mercury, when mars is in the sign of the ram or of the scorpion. it should be dipped in the blood of a gosling and in the juice of the pimpernel, the moon being at her full or increasing in light. dip therein also the white hilt, upon the which thou shalt have engraved the characters shown. afterwards perfume it with the perfumes of the art. with this knife thou mayest perform all the necessary operations of the art, except the circles. but if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; and thou shalt place it thrice in the fire until it becometh red-hot, and

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

gure 154) note that this triangle is to be placed toward that quarter whereunto the spirit belongeth. and the base of the triangle is to be nearest unto the circle, the apex pointing in the direction of the quarter of the spirit. observe thou also the moon in thy working, as aforesaid, etc. anaphaxeton is sometimes written anepheneton (colours- triangle outlined in black; name of michael black on white ground; the three names without the triangle written in red; circle in centre entirely filled in in dark green) 28 the coiled serpent is only shown in one private codex, the hebrew names being in most cases simply written round in a somewhat spiral arrangement within the double circle. it is to be remembered that hebrew is always written from right to left, instead of from left to right like

daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and t cross in centre outlined in black, maltese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in wit

human shape upon them and be obedient (colours- circle, hexagon, and t cross in centre outlined in black, maltese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in with bright yellow; the t cross in centre is red, with the three little squares therein in black. the lower exterior triangle, where the sigil is drawn in black, is left white. the words tetragrammaton and tau are in black letters; and agla with alpha and omega in red letters) the pentagram of solomon. this is the form of pentagram of solomon, the figure whereof is to be made in sol or luna (gold or silver, and worn upon thy breast; having the seal of the spirit required upon the other side thereof. it is to preserve thee from danger, and also to command the spiri

l the aforesaid spirits in the vessel of brass, and did seal it up with this same seal. he by it gained the love of all manner of persons, and overcame in battle, for neither weapons, nor fire, nor water could hurt him. and this privy seal was made to cover the vessel at the top withal, etc. the other magical requisites. the other magical requisites are: a sceptre, a sword, a mitre, a cap, a long white robe of linen, and other garments for the purpose;29 also a girdle of lion s skin three inches broad, with all the names written about it which be round the outmost part of the magical circle. also perfumes, and a chafing-dish of charcoal kindled to put the fumes on, to smoke or perfume the place appointed for action; also anointing oil to anoint thy temples and thine eyes with; and fair wat

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

d. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and princes can exert power over goods and riches, and can make any man rich or poor. and as the first chora gives increase and maketh fruitful, so these give decrease and barrenness. and if any have a desire to operate

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

e divine names in this prayer are not those shown on the vessel in my copy of the manuscript, nor those on the vessel in the crowley/mathers edition of the goetia. possibly this section is a borrowing from some document outside the lemegeton tradition; the extreme corruption of the divine names would suggest it. with the order of the pages reversed, the final section is the mighty oration. nelson white puzzles over this invocation, wondering whether the magician is suplemegeton: clavicula salomonis 2 posed to address the spirit as if it were a thief. the explanation is simple; it is not part of the lemegeton as such. rather, this section is a curse directed against any person who steals the book in which it is written. such curses were common in the times when books were reproduced by hand

MEANING OF MASONRY

pe likely to be benefited by the order in the way that its doctrine contemplates, and that it is not necessarily the ordinary man of the world, personal friend and good fellow though he be according to usual social standards, who is either properly prepared for, or likely to benefit in any vital sense by, reception into it. the true candidate must indeed needs be, as the word candidus implies, a" white man" white within as symbolically he is white-vestured without, so that no inward stain or soilure may obstruct the dawn within his soul of that light which he professes to be the predominant wish of his heart on asking for admission; whilst, if really desirous of learning the secrets and mysteries of his o wn being, he must be prepared to divest himself of all past preconceptions and though

ion which is the promised inheritance of him who endures to the end, let us never forget that if we never do anything to disgrace the badge of flesh with which god has endowed each of us, that badge will never disgrace us. brethren, i charge you to regard your apron as one of the most precious and speaking symbols our order has to give you. remember that when you first wore it was a piece of pure white lambskin; an emblem of that purity and innocence which we always associate with the lamb and with the new-born child. remember that you first wore it with the flap raised, it being thus a five-cornered badge, indicating the five senses, by means of which we enter into relations with the material world around us (our" five points of fellowship" with the material world, but indicating also by

of body, utter purity o f* strange houses of sleep by a. e. waite. mind, are absolute essentials to the attainment of things of great and final moment" who" says psalmist (and remember that the psalms were the sacred hymns used in the hebrew mysteries" who will go up to the hill of the lord, and ascend to his holy place? even he that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts and washed our hands in innocency. so also our patron saint (st. john) teaches" he who hath this hope in him purifieth himself, even as he (i.e, the master whom he is seeking) is pure" for he who is not pure in body and mind: he who is enslaved by passions and desires, or by bondage to the material interests of this world, is, by

did i not take advantage of that position to share with them some measure at least of what i have been able to glean for myself. but, finally, i must ask you to remember that, in accordance with the general design of our system, every master of a lodge is but a symbol and a substitution, and that behind him, and behind all other the grand officers of the masonic hierarchy, there stands the" great white head" the" great initiator" and grand master of all true masons throughout the universe, whether members of our craft or not. to whom let us all bow in gratitude for the invaluable gift accorded to us in this our the order; and to whose protection, and to whose deeper enlightening guidance into its deeper mysteries, i recommend you all. chapter ii. masonry as a philosophy signs are not wanti

f the" imprisoned splendour" hidden in the depths of our being, whose rising within ourselves will bring us peace and salvation. how then does the craft doctrine prescribe for the liberation of this imprisoned centre? its first injunctions are those of our first degree. there must be purity of thought and purpose. i need scarcely remind you that the word candidate derives from the latin candidus, white (in the sense of purity, or that our postulants before entering the lodge leave behind them in the precincts the garments that belong to the fashion of the outer world whose ideals they are desirous of relinquishing, and enter the lodge clad of in white as emblematic of the blamelessness of their thought and the purification of their lives. as this symbolic white clothing is worn during each

MICHAEL FORD A RITE OF THE WEREWOLF

from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and witches makes reference to an ointment w

MICHAEL FORD BOOK OF CAIN

lt my very body changing, longing for transformation into the beasts of the field then came an angel to me cain, who walks the lonely path, he who stands strong and defiant in the face of nothingness, shall you continue the thorn road to meet the hag queen, the sorcerous devourer of men and children would you turn a road more traveled to the simple life yet unknown by others? the tester, robed in white and flowed within a strange and familiar light was challenging me, a very point of discovering my very inner essence, which i could sense. i said unto him- angel, who would you be to tell me of thorns and roads less traveled? i have passed through the blood and bones of my brother, to walk within a shadow of which i am the only god that is dreams feed my desires and i go forth among the beas

ates i opened forth. i woke in the feeling of sweat and filth from the previous day, i was refreshed yet unclean. i killed a small animal with ease and ate in the morning light. i then took to the desert sun yet again. i grew more tired and had very little water left in my flask, and the sun grew in its heat. my veil which covered my head was salt filled and gray with dirt and sand, what was once white was now soiled. by the noon tide hour i did indeed approach what was caves, i felt a sense of isolation here, yet i was being watched. the sea was violent and still comforting. the air was hot with noxious heat, pouring through my veil as i walked along, tired and aching from this desolate journey. it was here that i heard strange noises, coming from the caves. i begin to have my vision falt

MICHAEL FORD WITCHMOON

ut consent of the publishers and author, michael w. ford- succubus inner publications p.o. box 926344 houston, tx 77292 usa nachttoter@aol.com my special thanks to- the illustrators of this edition, being nathaniel harris, shemyaza of immortal coil designs and elda isela ford, without whose knowledge, patience and companionship, this work would not be. 4 4 introduction 'darkside magic from an off-white perspective' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowi

ng of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguarded moment if left unacknowledged and unsolved. thus religious people have a propensity to commit exactly those enormities which their religion specifically forbids. we off- white chaoists forbid nothing on moral grounds alone 'nothing is true, and 'everything is permitted, as we say, not forgetting that 'the consequences can be ghastly. to those exploring the darkside we can only advise do what ever you can get away with' and monitor the conditions of your material existence as a guide. if you find yourself becoming more powerful, wealthier, and sexier then press on

s spell as the demon drew closer to her. the being was pale and thin, almost skeleton like. its mouth and eyes were crimson red; she felt an overwhelming sense of fear and even lust. 12 12 at some point she was able to regain her senses and scream aloud for help. once her brothers reached her bed chamber and entered they found their sister lying on the bed, blood pulsating from her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air. the werewolf has long been associated with vampirism in european folklore. it is after all, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and

ery is of the night and shadows, when the sorcerer may shed his flesh and take to the night sky. it is when the sorceress can assume the form of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and sharpened. there is no need for the vampiric sorcerer to stay away from the sun or sleep in a coffin, they do not have to wear black or paint their own face white. it is based on the individual's will and desire not on show and gimmicks. all of the trappings and imagery of vampirism is based on symbolism and transformation, for within the darkside one may become that black shadow depending on their own desire. deprogramming and will training such is necessary for evolution and progression, as well as preparing for the vampiric transformation. in the a

ng so far away yet growing near you. there is no light, save from a crescent moon which is below you and not above. the sky is reversed and the moon is blood red. above you see nothing but sheer impenetrable darkness, nothingness. fear is twisting it's gray hand across your throat and you seek to control yourself. will must preserve you. in the air you notice several spirals of what appears to be white and gray funnel clouds, like a small tornado. this funnel cloud seems to project a kind of screeching sound, which disappears again into the night. you feel strangely at home in this place, wondering if you have known it before. you see a black tower in the distance, from which the sound of wolves and female voices chanting a mantra grows as you approach. you are floating yet at times walkin

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d and continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident that their colo-nization of the eart

s..and a hundred myriad stars. neitherday nor night could be made out, or the points of compass.the world falls dead44atlantis, alien visitation, and genetic manipulation and again..this weapon was so feared that in great distress of mind the king had the bolt reduced tofine powder and thrown into the sea. even with these precautions, peoples hair and finger-nails fell out overnight, birds turned white and their legs became scarlet and blistered, andfood went bad..gurkha flying in his swift and powerful vimana hurled against the three cities of the vrishisand andhakas a single projectile charged with all the power of the universe. it was theunknown weapon, the iron thunderbolt, a gigantic messenger of death which reduced toashes the entire race of the vrishnis and andhakas the corpses were

gainst the three cities of the vrishisand andhakas a single projectile charged with all the power of the universe. it was theunknown weapon, the iron thunderbolt, a gigantic messenger of death which reduced toashes the entire race of the vrishnis and andhakas the corpses were so burned as to beunrecognizable. their hair and nails fell out; pottery broke without apparent cause, and thebirds turned white. after a few hours all foodstuffs were infectedto escape from this firethe soldiers threw themselves in streams to wash themselves and their equipment (protapchandra roy's translation of 1889)in the 1950s the father of the atomic bomb, robert oppenheimer (who frequentlyquoted the mahabharata, was asked by a student at rochester university, whether hisatomic bomb was the first in history to b

g aarons rod into a serpent. this is strange, sinceisraelites were forbidden by jehovah to engage in magical practices. anyway, theegyptians produce their own rod, which likewise becomes a serpent, and so on. thistale of the conflict between the two serpents is a barely disguised reference to thatbetween the races. the same motif appears in the arthurian sagas, with the contestbetween the red and white dragons, which is the dream of uther pendragon, father ofking arthur. the very name pendragon means head of the dragons, that is, the raceof good serpents, from which the celts and gaels descended. other cultures havesimilar leitmotifs expressing the same story. the saxon tale of st. george and thedragon is a perfect fictional rendition of it. in the old testament, passages relating tothe tw

ue with oversouls from another dimension. this was notthe first time in earth history that this had been attempted, nor would it be the last.every time it occurs the consequences forever alter the course of history, usually forthe worse. in the late elizabethan age, or shortly thereafter, the opening of another interdimensionalportal was necessitated. this time it was undertaken by members of the white brother-hood, the descendants of the sons of the serpents, the lemurians. they were attemptingto counterbalance and assuage the attempt of the bent ones and to ask for guidance them-selves that they may be successful in countering the influence of their nemesis (see epi-logue: time to change the road youre on on page 129) sir john dee entered into dialogue with these pan-dimensional intellig

MICHAEL W FORD THE VAMPIRE GATE

ft-hand path. there is power for those willing to drink from the cup of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein are the rituals of lucifer, ancient persian sorcery, goetic magick and forbidden sex magick" for more than a decade left hand path and dark withcraft expert michael w. ford has laboured in the forbidden fields of the dark side of the occult, lit by the pale moon of luciferian ambition and satanic drive. luciferian witchcraft represents pe

ativity of ford to look beyond worn-out christian- and hebrew-based demonology in search of black magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. 91 liber hvhi magick of the adversary by michael w. ford succubus publishing 2005 isbn: 1411660862 198 pages, 8.5 x 11.0 in, perfect-bound, 60# white interior paper, black and white interior ink, 100# white exterior paper, fullcolor exterior liber hvhi, the awaited grimoire of the luciferian path is now published containing the infernal rites of the qlippoth, an extensive ideological and magical system presenting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire i

ing to condemn left-handpath writings, the revealed identity of the luciferian is one who wishes to become something more, from the predatory spirituality of ahriman and az to the intense ritual practices of the long forgotten daevas of the avesta. 92 book of the witch moon choronzon edition by michael w. ford standard edition: isbn-97814116-81361 455 pages, 6.0" x 9.0, perfect binding, black and white interior ink available from lulu.com for the price of $20.53 http//www.luciferianwitchcraft.com hardback edition (hecate edition) is available direct from the publisher, lulu.com for the price of $35.37 note: hardback and softcover have the same material, the hecate-hardback has a different cover and an invocation of hecate on the back. http//www.lulu.com/content/241901 printed: 455 pages, 6

www.luciferianwitchcraft.com hardback edition (hecate edition) is available direct from the publisher, lulu.com for the price of $35.37 note: hardback and softcover have the same material, the hecate-hardback has a different cover and an invocation of hecate on the back. http//www.lulu.com/content/241901 printed: 455 pages, 6.0" x 9.0, jacket-hardcover binding, 50# cream interior paper, black and white interior ink, 100# exterior paper, full-color exterior ink the choronzon edition of book of the witch moon is the completely new version which is extended to 455 pages, with new chapters and material. the grimoire is centered around the cult of hecate, from the practice of luciferian and satanic witchcraft which exalts the dark feminine and masculine as a balanced perspective of magick. cont

bat, and the foundations of satanic practice in magick. containing in this massive grimoire is also a study of the order of nine angles from a luciferian perspective, centered around their forbidden workings including the appearance of lilith-babalon as baphomet, the mistress of blood. 93 luciferian goetia a book of howling by michael w. ford printed: 137 pages, 6" x 9, perfect binding, black and white interior ink isbn: 978-1-4303-1569-8 darkness is always found within first. your entire life has been found in either an embrace of shadow or a carefully forgotten endless banishing of it. the luciferian path instructs the student to awaken darkness, to manifest demons from the abyss of the subconscious and master them the end result being self-mastery and the transformation into a luciferic

MICHAEL WYNN THE SOUL TRAVELERS

re called avatars. an avatar is essentially a god in the flesh. for example, krishna, one of the 10 avatars of vishnu, was born from the womb of a human woman in order to fight the demons that plagued humanity. the first incarnation of vishnu was that of a fish-man. nine incarnations of vishnu have already arrived, whereas the tenth avatar will arrive to earth during the end of the world riding a white horse and fighting for righteousness. there is a similar account in the bible where a character who fights for justice and rides a white horse will arrive during the end times. the aforementioned bochica, a character from the mythology of central columbia, was also a civilizer. according to the natives, bochica was of a different race, but still human. he taught the locals to build huts and

nd even gave more scientific instruction regarding agriculture and architecture. this character worked miracles like moving mountains and made streams of fresh water flow. he addressed the locals as his children, and spoke the local tongue better than the natives. virococha would part company with the inca by sailing away across the sea, promising to return. his physical description was that of a white man, past middle-age, blue eyes, a long cloak reaching to his knees, and a full, grey beard. in some variations, viracocha was called thunupa, who was killed by a group of jealous conspirators, and whose body was placed on a boat and cast into lake titicaca. instead of drifting away slowly, the boat sailed rapidly out of sight. then you have the egyptian god osiris. like jesus, osiris is ass

ians of this age, and ages past, regarded the profane as inferior and unworthy of these secrets. and a part of me is inclined to agree. the average man whittles his life away watching mind-numbing tv and buying crap they don't need while the answers to some of the universe's deepest truths were only a couple mouse-clicks away (and usually free. even legendary magicians like ambrelin, who was more white sheets than any preacher you ll ever meet (especially these days, regarded the common man as unworthy. so even though i agree with their reasoning, as your author and humble narrator, i'm sure it's quite obvious that i agree just not enough. i believe in disclosure, because the facts that these magicians know about the world does affect the average man everyday. one example of many: magician

other religion; without magic, the occultist has no more access to hidden truth than the rest of us and, like the rest of us, must wait for crumbs of wisdom from above to pass the veil and fall into their lap. the first thing i noticed about the more morally-balanced magicians is how they speak to, and about, negative spirits. while in ritual, the satanist spoke to these demons as gods, while the white magician spoke to them as slaves. the satanist spoke from both sides of his mouth in regards to his relationship to these negative entities. on one side of his mouth, he spoke of himself as ascending to godhood by using external, but mainly internal, magic and these beings were simply facilitating that ambition; each satanist recognizing himself as the only god. while on the other side of th

e next minute it s satan, darkest of the dark lords of evil, come forth within me. they spoke of loyalty and compassion as weaknesses harbored by the human herd, the prey. they promote the unlimited use of man s naturally predatory instinct. they believe in the casting-off of moral labels and replacing them with pragmatism. they spoke of using magic to transform their spirits and become gods. the white magician, on the other hand, spoke to these same beings as a parent speaks to a child; as though his command was a god-given right. this is more than my own figure of speech, often these priests would call upon the many names of god to bring spirits into the ritual, and also use them to control and punish the disobedient--michael wynn's "the soul travelers" 45 ones. after the names of god, t

MICHAEL W FORD NOX UMBRA

sioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the lord of the grave, those who taste the

essing ofnoctulia- hecate andahriman i do manifest within my temple, my being the werewolf spirit! just as i am vampyre my form shall change in the night to the mighty shade of the beast i shall assume darkness in the flesh, tonight i shall become" put now the mask of transformation and the wolf belt. envision and imagine now your form changing..gray hair covering your body, your eyes changing to white and then to a predatory yellow or black, your teeth lengthening into sharp and cruel canines, your nails growing long and sharp, your ringers becoming bone thin, your face distorts and elongates into a snout, you grow taller, your flesh underneath the fur is corpse -gray .you stand on two legs, the in-between form of a human- wolf. feel this form, mold your shadow into this shape, that in th

k magick. if utilized, they can be made manifest through the process of will-desire-belief, thus inspiring and producing inner change and development. akhtya is considered an ancient sorcerer, by immortal essence does this spirit remain, and upon earth the vessel of ahriman is akhtya the enfleshed wizard of the left hand path. instruments and preparation create in black cloth a circle, painted in white the triangle- or a circle with your designed 21 letters of the sacred alphabet of desire. in front of the circle (facing north) a black candle (face this direction while reciting- in lore north is the location of the gates of hell-arezura, in egyptian lore north is the direction of set) and in the south a white candle. you may also only have the cardinal points of the circle marked with a le

, mother of harlots, o' dragon of the backward path, druj do come forth! who would give life to the dead, come now from the cold north- from the mouth ofarezura- taprev, mitrokht- azi dahaka- come forth unto this circle i empower my being and through the sorcerous path do i walk! to know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i commune! facing the south and the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace ofaz in the darkness i am born, of the vampyres kiss in the light of dawn i emerge- awake in the flame of the dragon -djinn so it is done! the gates of arezura this is a ritual from which the initiate opens the gates of hell, that is the meeting place of sorcer

MOODY RAYMOND A LIFE AFTER LIFE

being of light what is perhaps the most incredible common element in the accounts i have studied, and is certainly the element which has the most profound effect upon the individual, is the encounter with a very bright light. typically, at its first appearance this light is dim, but it rapidly gets brighter. until it reaches an unearthly brilliance. yet, even though this light (usually said to be white or "clear) is of an indescribable brilliance, many' make the specific point that it does not in any; way hurt their eyes, or dazzle them, or keep them, from seeing other things around them (perhaps' because at this point they don't have physical "eyes" to be dazzled. despite the light's unusual manifestation, however, not one person has expressed any doubt whatever that it was a being, a bei

of drifting, a movement of my real being in and out of my body, and to hear beautiful music. i floated on down the hall and out the door onto the screened-in porch. there, it almost seemed that clouds, a pink mist really, began to gather around me, and then i floated right straight on" through the screen, just as though it weren't there, and up into this pure crystal clear light, an illuminating white light. it was beautiful and so bright, so radiant, but it didn't hurt my eyes. it's not any kind of light you can describe on earth. i didn't actually see a person in this light, and yet it has a special identity, it definitely does. it is a light of perfect understanding and perfect love. the thought came to my mind "lovest thou me" this was not exactly in the form of a question, but i gues

there on the operating room table. my soul was out! all this made me feel very bad at first, but then, this really bright light came. it did seem that it was a little dim at first, but then it was this huge beam. it was just a tremendous amount of light, nothing like a big bright flashlight, it was just too much light. and it gave off heat to me; i felt a warm sensation. it was a bright yellowish white-more white. it was tremendously bright; i just can't describe it. it seemed that it covered everything, yet it didn't prevent me from seeing everything around me-the operating room, the doctors and nurses, everything. i could see clearly, and it wasn't blinding. at first, when the light came, i wasn't sure what was happening, but then, it asked, it kind of asked me if i was ready to die. it

tum hemorrhage, and that they had nearly lost me, but that i was going to be all right (3) i was hospitalized for a severe kidney condition, and i was in a coma for approximately a week. my doctors were extremely uncertain as to whether i would live. during this period when i was unconscious, i felt as though i were lifted right up, just as though i didn't have a physical body at all. a brilliant white light appeared to me. the light was so bright that i could not see through it, but going into its presence was so calming and so wonderful. there is just no experience on earth like it. in the presence of the light, the thoughts or words came into my mind "do you want to die" and i replied that i didn't know since i knew nothing about death. then the white light said "come over this line and

was in the dentist's office for a filling and was given nitrous oxide. i was kind of nervous about taking it, because i was afraid i wouldn't wake up again. as the anesthesia began to take effect, i felt myself going around in a spiral. it wasn't like i was turning around; but like the dentist's chair was moving in a spiral upward, and it was going up and up and up. everything was very bright and white and as i got to the top of the spiral, angels came down to meet me and to take me to heaven. i use the plural "angels" because it's very vague but i'm sure that there were more than one. yet i can't say how many. at one point the dentist and nurse were talking to each other about another person, and i heard them, but by the time they finished a sentence i couldn't even remember what the firs

MORALS AND DOGMA

esser, indeed, are the squares or lozenges of the pavement. in england, also "the indented or denticulated border" is called "tesselated" because it has four "tassels" said to represent temperance, fortitude, prudence, and justice. it was termed the indented trassel; but this is a misuse of words. it is a _tesserated_ pavement, with an indented border round it. the pavement, alternately black and white, symbolizes, whether so intended or not, the good and evil principles of the egyptian and persian creed. it is the warfare of michael and satan, of the gods and titans, of balder and lok; between light and shadow, which is darkness; day and night; freedom and despotism; religious liberty and the arbitrary dogmas of a church that thinks for its votaries, and whose pontiff claims to be infalli

a star at her head, and three ears of wheat rising from an altar before her. horus was the _mediator, who was buried three days, was regenerated, and triumphed over the evil principle. the word heri, in sanscrit, means _shepherd, as well as _saviour. crishna is called _heri, as jesus called himself the _good shepherd [hebrew _khur, means an aperture of a window, a cave, or the eye. also it means white. in syriac [symbols [hebrew] also means an opening, and noble, free-born, high-born [hebrew, khurm means consecrated, devoted; in thiopic [symbols] it is the name of a city[_josh. xix. 38; and of a man[_ezr. ii. 32, x. 31 _neh. iii. 11 [hebrew _khirah, means nobility, a noble race. buddha is declared to comprehend in his own person the essence of the hindu trimurti; and hence the tri-literal

septenary by a mysterious image that represented the progress of the dogma and its future realizations. this was a young girl veiled, holding a child in her arms; and they dedicated this image to "the virgin who will become a mother-_virgini paritur" hertha or wertha, the young isis of gaul, queen of heaven, the virgin who was to bear a child, held the spindle of the fates, filled with wool half white and half black; because she presides over all forms and all symbols, and weaves the garment of the ideas. one of the most mysterious pantacles of the kabalah, contained in the enchiridion of leo iii, represents an equilateral triangle reversed, inscribed in a double circle. on the triangle are written, in such manner as to form the prophetic tau, the two hebrew words so often found appended

the honest and upright man does not wait until temptation has made its approaches and mounted its batteries on the last parallel. but to the impure, the dishonest, the false-hearted, the corrupt, and the sensual, occasions come every day, and in every scene, and through every avenue of thought and imagination. he is prepared to capitulate before the first approach is commenced; and sends out the white flag when the enemy's advance comes in sight of his walls. he _makes_ occasions; or, if opportunities come not, evil _thoughts_ come, and he throws wide open the gates of his heart and welcomes those bad visitors, and entertains them with a lavish hospitality. the business of the world absorbs, corrupts, and degrades one mind, while in another it feeds and nurses the noblest independence, in

y to those in authority "because no one obtains the government without god's assistance" whatever they said, was firmer than an oath; but they avoided swearing, and esteemed it worse than perjury. they were simple in their diet and mode of living, bore torture with fortitude, and despised death. they cultivated the science of medicine and were very skillful. they deemed it a good omen to dress in white robes. they had their own courts, and passed righteous judgments. they kept the sabbath more rigorously than the jews. their chief towns were engaddi, near the dead sea, and hebron. engaddi was about 30 miles southeast from jerusalem, and hebron about 20 miles south of that city. josephus and eusebius speak of them as an ancient sect; and they were no doubt the first among the jews to embrac

MOTTA MARCELO THE COMMENTARIES OF AL

m pushing the analysis of any term to its logical elements. for example 'sugar is sugar' is obviously not knowledge. but no more is this "sugar is a sweet crystalline carbohydrate" for each of these four terms describes a sensory impression on ourselves; and we define our impressions only in terms of such things as sugar. thus 'sweet' means 'the quality ascribed by our taste to honey, sugar, etc 'white' is 'what champaks, zinc oxide, sugar, etc, report to our eyesight; and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications 'knowledge' is therefore not a 'thing-in-itself; it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as

ll i, who am armed with all their weapons at once, complain that i must go into the fight unfurished? one must hope that his success will go beyond joseph smith's, who was a flagrant case of "fool of men. when reaching his first great mystical trance which was also his last smith found himself surrounded by that "thick, oppressive darkness" characteristic of binah. he feared it; at once a "ray of white light" pierced it, and he saw "jesus descend from heaven unto him" having thus fallen back from samadhi into the lowest form of dhyana, he conversed with "because" under one of its innumerable shapes "jesus" being the one that had impressed his kama rupa and his manas most from childhood, through parental and environmental conditioning. finally he went and preached a "new" religion that had

ny multiple of 9 has 9 for the sum of its digits. the initiate will now perceive that the sum of the motions of his mind is zero, while, below their moon-like phases and their air-like divagations, the sex-consciousness abides untouched, the true foundation of the temple of his body, the root of the tree of life that grows from earth to heaven. this book is now to him "as silver. he sees it pure, white and shining, the mirror of his own being that this ordeal has purged of its complexes. to reach this sphere he has had to pass through a path of darkness where the four elements seem to him to be the universe entire. for how should he know that they are no more than the last of the 22 segments of the snake that is twined on the tree? assailed by gross phantoms of matter, unreal and unintelli

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

s. it was decided that prometheus, as the advocate of man, should slay an ox, which should be divided into two equal parts, and that the gods should select one portion which should henceforth, in all future sacrifices, be set apart for them. prometheus so divided the ox that one part consisted of the bones (which formed of course the least valuable portion of the animal, artfully concealed by the white fat; whilst the other contained all the edible parts, which he covered with the skin, and on the top of all he laid the stomach. zeus, pretending to be deceived, chose the heap of bones, but he saw through the stratagem, and was so angry at the deception practised on him by prometheus that he avenged himself by refusing to mortals the gift of fire [25]prometheus, however, resolved to brave t

s of zeus he is always accompanied by an eagle. this royal bird was sacred to him, probably from the fact of its being the only creature capable of gazing at the sun without being dazzled, which may have suggested the idea that it was able to contemplate the splendour of divine majesty unshrinkingly. the oak-tree, and also the summits of mountains, were sacred to zeus. his sacrifices consisted of white bulls, cows, and goats. zeus had seven immortal wives, whose names were metis, themis, eurynome, demeter, mnemosyne, leto, and hera. metis, his first wife, was one of the oceanides or sea-nymphs. she was the personification of prudence and wisdom, a convincing proof of which she displayed in her successful administration of the potion which caused cronus to yield up his children. she was end

only on alternate days. the page 34 dioscuri received divine honours throughout greece, and were worshipped with special reverence at sparta. europa was the beautiful daughter of agenor, king of phoenicia. she was one day gathering flowers with her companions in a meadow near the sea-shore, when zeus, charmed with her great beauty, and wishing to win her love, transformed himself into a beautiful white bull, and trotted quietly up to the princess, so as not to alarm her. surprised at the gentleness of the animal, and admiring its beauty, as it lay placidly on the grass, she caressed it, crowned it with flowers, and, at last, playfully seated herself on its back. hardly had she done so than the disguised god bounded away with his lovely burden, and swam across the sea with her to the island

as he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was instantly consumed in the flames [36] io, daughter of inachus, king of argos, was a priestess of hera. she was very beautiful, and zeus, who was much attached to her, transformed her into a white cow, in order to defeat the jealous intrigues of hera, who, however, was not to be deceived. aware of the stratagem, she contrived to obtain the animal from zeus, and placed her under the watchful care of a man called argus-panoptes, who fastened her to an olive-tree in the grove of hera. he had a hundred eyes, of which, when asleep, he never closed more than two at a time; being thus always

[42]occasions, and choral songs and sacred dances formed part of the ceremonies. hera is usually represented seated on a throne, holding a pomegranate in one hand and a sceptre surmounted by a cuckoo in the other. she appears as a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded. the finest statue of this divinity was that by polycletus at argos. her attributes are the diadem, veil, sceptre, and peacock. the first day of every month a ewe-lamb and sow were sacrificed to hera. the hawk, goose, and more particularly the peacock[17] were sacred to her. flocks of these beautiful birds generally surround her throne and draw her chariot, iris, the rainb

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

magical energy amongst its members to achieve the coven's common objectives, such as ensuring that there is a full moon every month and that summer returns after winter. covens hold great feasts on certain nights each year, february 2 (candlemas, april 30 (walpurgis night, august 1 (lammas, and october 31 (halloween. these four dates are the main witch sabots of the year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens, on the other hand, indulge in an orgy of< wickedness where all the instincts are given free reign. the dark forces, pleased by the perversions performed for them, then pursue obtaining the tasks asked of th

solomon, tells how to cause the appearance of three spirits (three women for a man, three men for a woman) in your room after supper. after three days of celibacy, you must clean and tidy your room before breakfast. you leave the room undisturbed all day. there must be nothing left hanging, nor must there be anything left crosswise. then, after supper, go there secretly, light a good fire, put a white cloth on the table and set three places, with a chair, a roll, and a glass of water at each. put a chair and a settee beside the bed and, when you retire to bed, recite a conjuration. when the three spirits appear, they will draw lots as to which keeps you company, and the other two will sit at the table beside the fire. the chosen spirit will sit by the bed and talk to you answering questio

ally until the rhythm is established. while inhaling and exhaling in this rhythmic pattern pretend that a sparkling, sphere of light is hovering just above your scalp. this is the sphere of spirit. see it as clearly as you can. speak the first sacred name of power: eheieh. repeat three times. you will feel a tingling sensation in your hands and feet. next form the mental image of a small shaft of white light moving< out from the lower half of the sphere of light. the shaft moves down through your head until it reaches your throat, at which you imagine a second sphere of light. this is the sphere of air. see it as clearly as you can. speak the second sacred name of power: jehovah elohim. repeat three times. you will experience a sensation of warmth in your throat. with these two spheres fir

chest cavity. now you should imagine the shaft of light moves down through your body to your genitals. at which you visualize a fourth sphere. this is the sphere of water. see it as clearly as you can. speak the fourth sacred name of power: shadai el chai. repeat three times. you will experience a pleasant sensation in your pelvic region. complete this part of the ritual by extending the shaft of white light to your feet, where a fifth sphere is visualized. this is the sphere of earth. see it as clearly as you can. speak the fifth sacred name of power: adonai elohim. repeat three times. the image you have in your mind s eye should be a shaft of fiery white light running from your head to your toes, inside your body, studded with five gigantic, brilliant white gems three along the center an

th sacred name of power is pronounced: ah-doh-nay el-ohheem< practice each name a few times until you can say it clearly, firmly and decisively. you are using the raw magic power of higher spiritual forces to shape your future. the middle pillar circulation ritual breathe deeply and bring your attention to the sphere of spirit above your head. as you exhale slowly, pretend that a liquid stream of white light is beginning to emerge from the sphere and flow down the left side of your body, bathing your left shoulder, arm, hip, leg, and foot with its mystic glow. try to feel this light being absorbed through the pores of your skin as it flows down the side of your head, and on down your body. when the stream of light reaches the sphere of earth at your feet, begin to inhale slowly and pretend

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

yes [in 1128, attended by the lord archbishops of reims and sens; their suffragans; the bishop of albano, legate to the apostolic see; and the abbots of citeaux, clairvaux (saint bernard* and pontivy. a rule was instituted for the new knights" the chronicler adds, their affairs had prospered so well that at this time they had in their monastery three hundred knights, more or less, all wearing the white robe+ not including the brother servants, whose number was almost infinite. it is said they own immense properties, on both sides of the sea and that there is not a single province in the christian world that has not assigned some portion of its holdings to such an extent that their wealth is, on this we can be sure, equal to that of kings. the order of the temple was able to establish itsel

ts construction, outfitting it with four towers just like the tower of the templars in paris/ this project was followed in 1142 by the krak of moab, or the stone of the desert, in transjordania;5 in 1143, the fortress of geth near lydda; and in 1144, on the shining mount or hill near ascalon, a high fortress that was flanked by four towers. the local people called this important construction the "white guard" and the latins, citizens of the latin states in the holy land, called it the "white workman's hut."6 in 1148, the christians, especially the templars, undertook the reconstruction of ancient gaza "with the buildings finished and wellkept, the christians resolved unanimously to place the town and all the land surrounding it in care of the brothers of the temple and granted it to them i

mmediately after the formation of the order, with respect to its hierarchy and the obedience to a grand master and commanders on whom the order firmly established its discipline."33 this hierarchy in fact was derived from the pythagorians and the egyptian mysteries. the same could also be said about other customs and symbols that the assassins and templars had in common. for example, couldn't the white garb of both the assassins and the templars be modeled on that of the disciples of pythagoras* it is also acceptable to believe that outside the respective dogmas of assassins and templars there were flexible interpretations of ideas and doctrines. members of the two groups managed to make the transition from one faith to to another: muslims became christians and christians became muslims wi

d such distinctive features that it was almost impossible to discern any demarcations between these christian sects and the derivatives of islam. both sides came closer to one shared ideal. the fatimids of cairo imagined the possibility of a peaceful universalism that was the rebirth of the thought of the pharaoh amenhotep iv. the templars echoed* we should recall that the essenes also dressed in white linen and practiced a form of solar worship. the uniform of the assassins consisted of a white robe, red cap, belt, and boots. the templars, at least the knights in the order, wore a white robe with a red cross on the chest. white is the symbol of light and red is the symbol of fire. the crusades and the templars 79 them on this point by trying to establish cooperative relations between east

symbolism, which would necessitate moving well outside the concerns of this book, we can say that this animal was always considered a solar bird. the great initiate rabelais informs us, in pantagruel, book i, chapter 10, that "the presence of the powers of the sun, which is the organ and storehouse of all terrestrial and sidereal universal freemasonry 219 light, is symbolized and represented by a white cock" subsequently, the rooster came to symbolize daybreak and by extension the resurrection. today it still figures in the initiation skit of the apprentice mason. the decline of masonic universalism the universalism of the medieval builders was closely connected to the catholic religion and the building of its churches. a breech had already been torn in this universalism by the communal mo

NECRONOMICON ALAZIF

th likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he appeareth like a man with a green face and hath the power to show where treasure is hidden. tenth is partas, he hath the form of a great vulture, and can tell ye the vertues of

NEW WORLD ORDER OR OCCULT SECRET DESTINY

the boundaries between them, transforming them at their farthest reaches where they all converge (the aquarian conspiracy p.12) speaking of the networks and web of influence, ferguson proclaimed: there are legions of conspirators. in corporations, universities, hospitals, on the faculties of public schools, in factories, in doctors offices, in state and federal agencies, on city councils and the white house staff, in state organizations, in virtually all arenas of policy making in the country [u.s.[including] at the cabinet level of the united states government (ibid. p.24) however, other new age proponents said that this is inaccurate, in that she had understated the influence of the new age worldwide, especially in the un and the eec. it is no coincidence that america has become the cen

ying to work out the plan. this is why the verbiage and aims at the u.n. is for world peace and brotherhood. it is a spiritual undertaking in a secular world. lucis trust has had three think-tanks located at the u.n. plaza in new york for around fifty years. no wonder the former assistant secretary general to the u.n, robert muller, is a devoted disciple of alice bailey, whose book, a treatise on white magic, forms the basis for the robert muller schools (the leavening) these people are called the torchbearers or lightbearers of the new world order. a spiritual plan that has been traced to the time of nimrod and the tower of babel, up through to the illuminati and onwards. a loosely-knit world conspiracy, david allen lewis writes, a so called network of illuminists. whether the illuminati

ONYX TABLET OF SET

hall not touch the circular field. section 9.02. the insignia described in section 9.01 may be used by any member of the temple of set in accordance with the provisions of this article, but it shall not be embellished with any other designs or have any other insignia superimposed upon it. section 9.03. insignia of the i shall be a silver pentagram, two points upraised, against a circular field of white. section 9.04. insignia of the ii shall be a silver pentagram, two points upraised, against a circular field of red. section 9.05. insignia of the iii shall be a silver pentagram, two points upraised, against a circular field of black. section 9.06. insignia of the iv shall be a silver pentagram, two points upraised, against a circular field of blue. section 9.07. insignia of the v shall be

et, which achievable at its highest level only at thepriesthood. do what thou wilt shall be the whole of the law. great is the might of set, greater still he through us. on other affiliations in the course of recognizing someone to the grade of adept, you may discover that they are affiliated with another occult or philosophical group, and wonder what you should do. in some cases this a black-and-white decision, in others it is more gray. i will discuss the first step in either case, then black-and-white decision and the gray areas. following that i will suggest a methodology to help you decide what to do in the gray areas. different priests will have different takes on this. when dealing with a first degree, there are few standard questions we should ask by the second or third letter: are

PHILIP NEIL MYTHS LEGENDS EXPLAINED

may lead them into wickedness, are found throughout mythology, from the greek dionysus to the norse loki to the japanese susano (see pp. 58, 69, and 123. but another theme is the creator s care for the beings he has made. it is this care that leads vishnu, the hindu preserver of the world, to take on his many avatar forms in order to help humanity in times of crisis. his final avatar, kalkin, the white horse, will appear at the end of this era, to usher in a new age. the great mother creator gods tend to be male, but much of the work of creation may be delegated to a goddess. for example, among the keres of the american southwest, utsiti, the creator god, who made the world from a clot of his own blood, sent his daughter iatiku with her sister to make the earth fruitful. iatiku sends her s

m founder of the dreamer religion in the mid-19th century, said: you ask me to plow the ground! shall i take a knife and tear my mother s bosom? then when i die she will not take me to her bosom to rest. you ask me to dig for stone! shall i dig under her skin for her bones? then when i die i cannot enter her body to be born again. you ask me to cut grass and make hay and sell it, and be rich like white men! but how dare i cut off my mother s hair? an anglo-saxon charm beseeches the favor of erce, erce, erce, mother of earth with similar fervor. yet, despite the obvious connection between agricultural and human fertility, the earth is not always vishnu the preserver vishnu and his wife lakshmi (or shri) are shown riding on their mount, the celestial bird garuda. vishnu, the wide-strider, me

and ahriman as having existed in duality from the beginning of time. barsom twigs barsom twigs are sacred and a symbol of priesthood. zurvan gave them to ahura mazda, in recognition that he was his true son. their use was spread by the god sraosha( obedience, who is present at every religious ceremony. he is embodied in men s prayers and hymns, which he takes to heaven in a chariot drawn by four white horses with golden hooves. maturity these figures represent mature human beings. when the world is recreated at the end of time, all adults will be brought back to life at the age of 40. ahura mazda sun emblem this glazed brick relief from the sixth or fifth century bce was found at susa in iran. it shows the winged sun emblem of ahura mazda placed above two winged sphinxes, who appear to be

ilithyia, the goddess of childbirth, released him. others say that foreshadowing his death a wild boar charged the tree and split it in two. aphrodite and adonis by hendrick goltzius (1558 1616/17) this painting shows the goddess aphrodite and the youth adonis in a summer embrace, just before he goes off on a hunting trip. aphrodite entreats him not to go because she is frightened for his safety. white roses the rose, a flower sacred to aphrodite, was originally white. according to one story, as she ran to help the dying adonis, aphrodite stepped on a thorn and the blood that fell onto the white rose petals stained them red. hunting dogs adonis loved hunting and only laughed at aphrodite who, prophetically, was terrified that he would be harmed on one of his hunting trips. aphrodite and ad

picions and tried to poison him. she failed, aegeus recognized theseus as his son and heir, and medea and her son medus fled. the exploits of theseus this greek plate dates from c. 440 bce and depicts several of theseus exploits both along the road to athens and later in his career when he was recognized as aegeus son and heir to the athenian throne. the bull of poseidon the capture of the fierce white bull of poseidon was the first feat theseus achieved after coming to athens; some say he was sent by medea, who hoped he would be killed. since being brought over from crete by hercules (see p. 51, the bull had become wild again, and had killed many people. theseus seized it by the horns and dragged it through athens to the acropolis, where he sacrificed it to apollo. when theseus first set

PHOSPHORUS

which stimulates your imagination, that will urge you to move away from stasis to strive for the fiery essence of the fallen angel, that which would know heaven and hell. much of the sex magickal practice of phosphorus is solitary and is designed to create and develop the will and god itself self-deification. 5 0 void and the abyss title veneficus lucifugum -fly the light into the darkness- color white symbol witches mark forked stave within sun -study of fulmino-lucifer, how this spirit relates to self and how it becomes a focus point of the initiates life -lilith-hecate, how this spirit relates to the self both male and female -the very basics of magick the differences of high and low sorcery. developing the will as the center of work. 1. study of the luciferian path in base, the definit

. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame of azrael and scribe their own self-designed grimoire of necromantic practice. 4. the guardian of the threshold satanas and the initiatic familiar. rites of phosphorus the initiation of the bloodied caul the birth of the initiate unto the light of phosphorus the initiate will have a robe of white which is symbolic of the light of lucifer before the fall. the virgin initiate shall enter the light of phosphorus to be born in the darkness of the initiator of the path, azal ucel. let the altar be decorated in the manner of which the sorcerer chooses, but with the algol sigil of standing above it on the wall. the black mirror should be below a larger mirror, symbolizing the opposing 14 gn

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ped a strong body of light through astral and earth magick and be emanating this force from within. thus, the self man be still in constant change and flux however the physical appearance could be stripped away no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once he or she would master both black and white magick. chaos magic is of interest in it's diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and c

PRELUDE TO THE BLACK ARTS

to be sleeping with you, not the preacher- got it? now, you are generating energy, lots of energy, sweet, tasty energy, yeah, that's right- yum! nothing generates energy quite like hatred. so you focus on your purpose, and the hatred wells up within your soul, creating lots of those hot, dripping, smoldering black thoughts of destruction and mayhem against mary jo and the* preacher. now, knuckles white upon the hilt of your ceremonial sword, you are almost ready. intent now, the driving force behind magick is the intent behind your purpose. now, you have your purpose, you have your focus, and next you intend to implement those black thoughts of mayhem and destruction. in your mind's eye, you can see the worms eating mary jo's merken as she rubs that nasty thing all over that sweating preac

want to control you through fear and deceit in order to prevent you from acting on your own behalf in defense of your honor as they fear those with magickal abilities more than anything. that is because their discretions are many, and they have no abilities, whatsoever. this totally ludicrous bit of mysticism has invaded most magical circles, and that is why seldom does their magic succeed. the "white magicians" fear that their efforts will come back on them, and their confidence is impaired. bunk. real black magicians fear not the words of the mystics, nor do they give a fig for karma as they create their own realities day by day. then as they grow in stature (power) they create their own heavens out in the astral realms and become their own savioe prometheus prometheus was one of the ti

PROMETHEUS

h he had before because prometheus matched himself in wit with the almighty son of kronos. for when the gods and mortal men had a dispute at mekone, even then prometheus was forward to cut up a great ox and set portions before them, trying to befool the mind of zeus. before the rest he set flesh and inner parts thick with fat upon the hide, covering them with an ox paunch; but for zeus he put the white bones dressed up with cunning art and covered with shining fat. then the father of men and of gods said to him `son of iapetos, most glorious of all lords, good sir, how unfairly you have divided the portions' so said zeus whose wisdom is everlasting, rebuking him. but wily prometheus answered him, smiling softly and not forgetting his cunning trick `zeus, most glorious and greatest of the e

smiling softly and not forgetting his cunning trick `zeus, most glorious and greatest of the eternal gods, take which ever of these portions your heart within you bids' so he said, thinking trickery. but zeus, whose wisdom is everlasting, saw and failed not to perceive the trick, and in his heart he thought mischief against mortal men which also was to be fulfilled. with both hands he took up the white fat and was angry at heart, and wrath came to his spirit when he saw the white ox-bones craftily tricked out: and because of this the tribes of men upon earth burn white bones to the deathless gods upon fragrant altars. but zeus who drives the clouds was greatly vexed and said to him `son of iapetos, clever above all! so, sir, you have not yet forgotten your cunning arts' so spake zeus in an

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

on, or arich anpin, we may thus consider binah together with the midot. the priest in his service elicits divine goodwill, as is seen in many verses throughout the torah. as we have also explained previously, the priest (kohen) expressed the divine attribute of chesed, while the levite (levi) expressed the attribute of gevurah. the beard moreover is a garment, as it is written, ghis robe was like white snow [and the hair of his head was like pure wool] h6 and the beard is the attribute of gand acquits. h the verse quoted is a description of gthe ancient of days, h which, although usually as a term refers to the partzuf of atik yomin, is evidently taken here to refer to arich anpin (which, after all, enclothes atik yomin just as the other partzufim of atzilut enclothe it. the grobe h in thi

s head was like pure wool] h6 and the beard is the attribute of gand acquits. h the verse quoted is a description of gthe ancient of days, h which, although usually as a term refers to the partzuf of atik yomin, is evidently taken here to refer to arich anpin (which, after all, enclothes atik yomin just as the other partzufim of atzilut enclothe it. the grobe h in this verse is understood to be a white, flowing beard. the second half of the verse speaks of the hair of the head being like gpure wool. h the word for used for gpure h or gclean h here is naka, aramaic for nakeh (the whole verse, like most of the book of daniel, is in aramaic, the word for gacquits h in the list of the 13 attributes of mercy. these two mazalot couple as one [as mentioned above. now, these two mazalot are the tw

their chochmah and binah have issued forth. in each of these three cases [i.e, arich anpin, z feir anpin, and nukva] these kings.who personify stringent judgment.issued only after chochmah and binah issued. chochmah and binah.insight and comprehension.make up the abstract, objective side of the intellect. the subjective side of intellect is da fat. the objective intellect sees things in black and white, so to speak, and therefore engenders a strict outlook on life. thus, after these sub-sefirot of these partzufim have issued, stringent judgment and judgmentality follows. therefore, the supernal source of emanation had to rectify the mentalities of each [of these partzufim] by means the rectifications of the head and the rectifications of the beard, giving these three [partzufim] something

attached to the trachea and the lungs until it descends lower, to the location of the stomach. so therefore the moisture in the esophagus can pass into the trachea via the membranes in their attached walls. since the lungs absorb the fluids and water, which are manifestations of chesed, the right side, as is stated in tikunei zohar.that the element of water, which is manifest in the person as the white fluids, originates in the lungs.the immature right [lobe of the] brain, the seat of chochmah, therefore extends through the trachea and descends into the lungs. water is associated with chesed because (1) life is dependent upon it and (2) it flows downward freely. the fact that the lung absorbs moisture means that it is associated with chesed, and since the trachea is attached directly to th

w worldliness to exist. this is an open invitation for the forces of evil to stake their claim. we can now explain the verse. for ham, the father of egypt,24 embodied the power of the [five] states of gevurah. shem personified chesed, ham personified gevurah, and japheth personified tiferet. that is why [the latter] is called japeth [yafet, gbeautiful h, for [tiferet] is a blend of the two colors white and red. shem, ham, and japheth were the three sons of noah. the name gham h (cham) means ghot h; hence the association with gevurah. egypt is thus also associated with gevurah. now, when the 5 letters [of the name elokim] produce 120 permutations, each letter produces 24. thus, ham took the power of 2 letters, which produce 48 permutations. that is why he was called ham [cham, the numerical

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

to quote as indicating further the nature and qualities of the supemals "a most pure sweet virgin, for nothing as yet hath been generated out of her. she yields to nothing but love, for her end is generation, and that was never yet performed by violence. he that knows how to wanton and toy with her, the same shall receive all her treasures. first, she sheds at her nipples a thick heavy water, but white as any snow; the philosophers call it virgin's milk. secondly, she gives him blood from her very heart; it is a quick, heavenly fire; some improperly call it their sulphur. thirdly and lastly, she presents him with a secret crystal, of more worth and lustre than the white rock and all her rosials. this is she, and these are her favours" from this first triad, a second triad of emanations is

here was undoubtedly a secret <33> about these celebrations, both ethnic and early christian, which no exoteric record has divulged or common sense, so-called, succeeded wholly to explain away. and the reason no doubt it this. though the early writers felt no hesitancy in expounding certain principles of the philosophy of their mysteries, none felt it incumbent upon hiiself to record in black and white the practical details of the magical technique. hence it is, in the absence of a description of the practical elements of these rites, that our scholars, anthropologists and philosophers do not feel inclined to attach much significance to the ancient mysteries other than an ordinary religious or philosophic one. that is, it is their belief that ordinary notions of an advanced theological or

ght. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of growth. some vague intimation of the power and splendour of that glory is first given to the 24 the golden dawn aspirant in the neophyte grade when, rising from his knees at the close of the invocation, the light is formulated above his head in the symbol of the white triangle by the union of the implements of the three chief officers. by means of the adeptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triumphantly he rises from the tomb of osiris in a glorious resurrection through the descent of the white light of the spirit. the intervening

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

rts, commences hi work where nature has left off. and were this solve phenomenon to occur spontaneously in the course of nature, the result and the outcome- the coagulation of previously dissolved elements- would not be very dissimilar to that which previously existed. but with the technique of initiation, the chaos is lifted up and fermented so to speak, that from it, with the aid of the invoked white light of the divine spirit, a higher species of being, illumined and enlightened, may develop. in two altar diagrams- one called the garden of eden, shown in the practicus grade, and the other called the fall shown in the philosophus grade, all these ideas are expanded and synthesized. they should be carefully studied and receive long meditation, for in them are many clues to the spiritual a

REGARDIE TALISMANS

sphere connected by a tab, thus: on one of the sides, it seems that a peculiarly appropriate symbol would be the ace of cups from, let us say, the waite or golden dawn pack of the tarot cards, using as many of the colours on my talismans as are found on the card. it also sets the tone for the entire project, its formal meaning and description being given in the golden dawn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the supernal mother is traced in the spray of the fountain, symbolizing fertility, productiveness, beauty, pleasure, happiness, etc. the next step is to assemble the divine names pertaining to this element, and a sentence or

nto the vortex you have formed. then read the elemental prayer as in the rituals, and close with the signs of the circle and the cross (that is the rose-cross) after performing the necessary banishing. be careful, however, not to banish over the newly consecrated talisman, as that would simply decharge it again and render it useless. before banishing, you should wrap the charged talisman in clean white silk or linen. appendixes bibliography the greater key of solomon (trans) s.l. mcgregor mathers book of talismans raphael the magus francis barrett university books of new york. lesser key of solomon (the goetia) trans. s.l.mcgregor mathers, ed by aleister crowl.m during our stay at mosul in 1842-44, we made several excursions among the yezeedees, visiting all their principal villages in the

RELIGIOUS TENANTS OF THE YEZIDI

nd made it tremble, and sweet water flowed therefrom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed m

rom the shrine, and found its surface covered with these piles, which frequently consisted of eight or ten stones raised one above the other. the same practice is observed by the heathen in india, fn. 1. nineveh and its remains, vol. i. p. 293. p. 117 and i have frequently seen an idol temple or pagoda surrounded with similar tokens of pagan adoration. mr. layard mentions a building and a herd of white oxen at sheikh adi, dedicated to "sheikh shems" which he supposes to be the sun. it is clear, however, that the yezeedees so designate the place for the sake of brevity, as the entablature over the doorway records the names in full, namely "sheikh shems ali beg and faris" for two persons are mentioned in the inscription, which has been given entire a few pages back. in like manner the word "

e of sheikh adi has seven branches. p. 126 what places they are to be exhibited. the honour of entertaining the sacred symbol is accorded to the highest bidder, and i have heard that sheikh n sir is entitled to a tithe of the contributions collected on these occasions. the successful competitor having made all the necessary preparations, the cock is set up at the end of a room, and covered with a white cloth, underneath which is a plate to receive the subscriptions. at a given signal all rise up, each approaches the senjak, bows before it, and throws his contribution into the plate. on returning to his place, each worships the image several times, and strikes his breast, as if to propitiate the favour of the much dreaded principle. it will appear from the above, that the worship of melek t

RITE OF THE OPPOSER

by its practitioner in reciprocation to the intent of the current summoned through its practice. the functions and applications are revealed solely through its practice and subsequent adaptation by the practitioner in accordance with such secret and unique directions as are revealed unto him. the initial directions are as follows: in a place of solitude and at the hour of twilight, light a single white candle and place it within the centre of one's shadow. standing before the shadow and fixating all attention upon the light of the single flame- recite the prayer of the design. this done, pick up the candle and, moving anticlockwise, turn your back toward the shadow, then proceed to recite the formulae of the opposer. this being fulfilled and such adjunctive acts as are deemed pertinent bei

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

he beginning was the word, and the wordwas with god, and the word was god.the same was in the beginning with god.all things were made by him; and without him was not anything made that was made.in him was life, and the life was the light of men.and the light shineth in the darkness and the darkness comprehendeth it not."the curtain in the east is withdrawn, revealing the chief adept in front of a white covered table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conduct

the breast. the aspirant is led to the centre of the circleand kneels, while the celebrant, suifragan and 4 ancients lay their hands on the head of theaspirant; when thechief adept says: we receive thee, brother, as a zelator, and one of the "eight" you may nowretire without the porch of reflection, and when you shall desire to re-enter you will place yourname on one side of a triangular piece of white paper, and the mystic initials on the altar, andexhibit the same to the acolyte at the entrance.the aspirant is escorted to the entrance, the escort excepting the conductor of novices returning totheir stations. the conductor, in preparation chamber, instructs the aspirant that his preparing thepaper signifies his sufficient reflection, and his determined desire for more light.second section

sh study and chapel, aswell. at regular intervals through the centre, were four cubic tables used as desks with seats of stone,and pendant from the centre of the lofty roof hung the wondrous lamp, whose radiant flame, was asthe rosy light of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to enterexcept the adepts, the magister templi and the magus, save at the daily morning and evening hourof prayer, when all must gather for silent worship, or at periods of reception of aspirants, or duringthe annual

nk 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, it is a phenomenon; they cannot tell whence it comes, or whither itgoeth. they tell us i

arlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with the fumes of this simpleyellow mineral and the effect; how gradually end yet certainly it conceals its collar, when thesulphurous gases, as of an evil spirit, dare to approach it.rituals of the societas rosicrucianis in angliapracticus32 the colour of the rose turns to a pallor, or 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 wa

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

he conflict between eros and anteros, the struggle between jacob and the angel, and by the equilibrium of the golden mountain, which gods on the one side and demons on the other encircle with the symbolic serpent of india. it is typified also by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the unity princi

m his mercy come. 5 geburah. the four fives. four times four sins avenged his justice sum. 6 tiphereth. the four sixes. four rays unclouded make his beauty known. 50 the doctrine of transcendental magic 7 netsah. the four sevens. four times his conquest shall in song be shown. 8 hod. the four eights. four times he triumphs on the timeless plane. 9 jesod. the four nines. foundations four his great white throne maintain. 10 malkuth. the four tens. one fourfold kingdom owns his endless sway, as from his crown there streams a fourfold ray. by this simple arrangement the kabalistic meaning of each card is exhibited. for example, the five of clubs signifies rigorously geburah of jod, that is, the justice of the creator or the wrath of man; the seven of cups signifies the victory of mercy or the

ncerned myself and one which interested the lady. she had counted on taking part in the evocation with a trustworthy person, who, however, proved nervous at the last moment, and, as the triad or unity is indispensable for magical rites, i was left to my own resources. the cabinet prepared for the evocation was situated in a turret; it contained four concave mirrors and a species of altar having a white marble top, encircled by a chain of magnetized iron. the sign of the pentagram, as given in the fifth chapter of this work, was graven and gilded on the white marble surface; it was inscribed also in various colours upon a new white lambskin stretched beneath the altar. in the middle of the marble table there was a small 1 copper chafing-dish, containing charcoal of alder and laurel wood; an

hapter of this work, was graven and gilded on the white marble surface; it was inscribed also in various colours upon a new white lambskin stretched beneath the altar. in the middle of the marble table there was a small 1 copper chafing-dish, containing charcoal of alder and laurel wood; another chaf66 the doctrine of transcendental magic ing-dish was set before me on a tripod. i was clothed in a white garment, very similar to the alb of our catholic priests, but longer and wider, and i wore upon my head a crown of vervain leaves, intertwined with a golden chain. i held a new sword in one hand, and in the other the ritual. i kindled two fires with the requisite prepared substances, and began reading the evocations of the ritual in a voice at first low, but rising by degrees. the smoke spre

head a crown of vervain leaves, intertwined with a golden chain. i held a new sword in one hand, and in the other the ritual. i kindled two fires with the requisite prepared substances, and began reading the evocations of the ritual in a voice at first low, but rising by degrees. the smoke spread, the flame caused the objects upon which it fell to waver, then it went out, the smoke still floating white and slow about the marble altar; i seemed to feel a quaking of the earth, my ears tingled, my heart beat quickly. i heaped more twigs and perfumes on the chafing- dishes, and as the flame again burst up, i beheld distinctly, before the altar, the figure of a man of more than normal size, which dissolved and vanished away. i recommenced the evocations and placed myself within a circle which i

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

cythe in hand, these indefatigable labourers reap their eternal harvest. that queen is old as time, but her skeleton is concealed in the wreckage of women's beauty, which she abstracts from their youth and love. her skull is adorned with lifeless tresses that are not her own. spoliator of crowned heads, she is embellished with the plunder of queens, from the star-begemmed hair of berenice to that-white, but not with age-which the executioner sheared from the brow of marie antoinette. her livid and frozen body is clothed in faded garments and tattered winding-sheets. her bony hands, covered with rings, hold diadems and chains, scepters and crossbones, jewels and ashes. when she goes by, doors open of themselves; she passes through walls; she penetrates to the cabinets of kings; she surprise

stars is commissioned to speak in the name of all the firmament and offer peace to the headlong vagabond. gmy sister, h she thus commences, gwhy dost thou disturb the harmony of the spheres? what evil have we wrought thee? and why, instead of wandering wildly, dost thou not fix thy place like us in the court of the sun? why dost thou not chant with us the evening hymn, clothed like ourselves in a white garment, fastened at the breast with a diamond clasp? why float thy tresses, adrip with fiery sweat, through the mists of the night? ah, wouldst thou but take thy place among the daughters of heaven, how much more beautiful wouldst thou be! thy face would burn no longer with the toil of thine incredible flights; thine eyes would be clear, thy smiling countenance white and red like that of th

he most scrupulous external cleanliness must be observed: the poorest person can find spring water. all clothes, furniture and vessels made use of must be also washed carefully, whether by ourselves or others. all dirt is evidence of negligence, and negligence is deadly in magic. the atmosphere must be purified at rising and retiring with a perfume composed of the juice of laurels, salt, camphor, white resin and sulphur, repeating at the same time the four sacred words, while turning successively towards the four cardinal points. we must divulge to no one the works that we accomplish, for, as specified in our gdoctrine h, mystery is the exact and essential condition of all operations of science. the inquisitive must be misled by the pretence of other occupations and other researches, such

women who deride him; he endeavours to produce gold, and he exhausts all his resources; his torture is that of tantalus: ever does the water flow back when he stoops down to drink. the ancients in their symbols and magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they constructed two altars and immolated two victims, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the cer

ife, to be continually reborn in thee! o ocean of infinite perfections! height which reflects thee in the depth, depth which exhales thee to the height, lead us unto true life by intelligence and love! lead us to immortality by sacrifice, that we may be found worthy one day to offer thee water, blood and tears, for the remission of sins! amen. fire is exorcised by the sprinkling of salt, incense, white resin, camphor and sulphur; by thrice pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve unceasingly

ROBERT KIRK WALKER BETWEEN WORLDS

33:52 am] robert kirk- walker between worlds(pages 1-9) figure 1. human and otherworld entities introduction 6 to this general connection we can add one of the classic examples of seership and contact with the fairy realm, that of thomas of earlston (erceldoune, thomas the rhymer. this historical thirteenth-century poet was transported to a mysterious underground realm by a beautiful woman upon a white horse: she revealed herself to be the queen of elfland: he served her for seven years, and upon his return to the human world, was gifted with the power of prophecy and poetry, sometimes described as the tongue that cannot lie. many of thomas' prophetic verses remain today, as does the long romance poem of his underworld experience, and a ballad in scottish-english, preserved in lowland folk

reserved http//www.dreampower.com/kirk_wbw/pg_40.htm (9 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 50-59) flip to page# the secret commonwealth 50 that every place and thing in cities and countries had special invisible regular gods and governors. cardan speaks of his father seeing the species [vision] of his friend on a moonlit night riding fiercely by his window on a white horse on the very night his friend died at a vast distance from him [yet] by which [vision] he understood that some [such] alteration would suddenly ensue. cornelius agrippa and the learned doctor moore have several passages tending that [same] way. the noctambulos [that is, sleep-walkers] would appear to have some foreign [that is strange] joking spirits possessing and supporting them [such

t ancient instance in psalm. 58:4 of enchanting the adder from doing hurt, for a precedent. albeit assuredly charmers be flatly discharged in deuteronomy 18:11, and [therefore] reckoned up with necromancers, witches, and consulters with familiar spirits. by experience it is found that such as come once on their reverence can never be rid of them, but will still have occasions that will need these white witches' assistance, in curing of one, when they kill another. and yet that the holy scriptures may borrow a comparison of obstinacy from the asp, as well as a caveat of wariness and wit from a thief in the night, and an unjust steward, need not be wondered at. http//www.dreampower.com/kirk_wbw/pg_60.htm (4 of 11 [10/9/2001 12:35:19 am] robert kirk- walker between worlds(pages 60-69) 2. ther

nda nos ab omnibus malis, sancte deus, sancte fortis, sancte et immortalis, miserere nobis+ heloj+ heloj atha+ messias+ sother immanuel+ pathone+ sabaoth+ tetragammaton+ on+ eon+ a thonay+ alma+ avala+ throne+ emmanuel. 3. the spell to expel the unbeast. the order of st bennet at the appointment of inachus, to be set about the neck of the infirm, against the sharp-piercing beast, the unbeast, the white fistula, the brown cancer, the flesh cancer, the bone cancer, come out, thou piercing worm as my king appointed; either die or hit thy lodging as jesus christ commanded, god and the king omnipotent, either chase you out alive, or slay you within. these words the charmer speaks, holding his two thumbs to his mouth, still spitting on them, and then with both thumbs strokes the sore, which dail

ved by his parishioners to have, healing skills. kirk was himself a seventh son, and tells us that merely by laying finger upon a fairy wound it may be cured, that he has felt fairy wounds, and so forth. by comparison we may consider that the rev. sabine baring-gould, another clergyman deeply involved in pagan lore, but living in devon in the early twentieth century, reported active traditions of white witches (his own words) and healers. some of the spells that baring-gould noted are similar in style and content to those described by http//www.dreampower.com/kirk_wbw/pg_92.htm (3 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) kirk towards the close of his treatise (see appendix 5. in devon notes and queries, october 1906, a writer stated that local people ca

RUBY TABLET OF SET

include the ideals of whatever social group- or political state- they have chosen to identify themselves with. in addition to conventional means of influencing the environment about them, setians also employ "magic, by which they mean universal forces and psychological influences generally unknown to or unrecognized by society. setian magic is referred to as "black magic" to distinguish it from "white magic (invocation of non-existent forces/influences for purposes of self-delusion. the term "black magic" carries no connotation of evil or destructive intentions or ends. organizational structure: the individual initiate is the conceptual focus of the temple, as it is a device for the interaction of individuals as such. it is not a "mass" organization. such structures as it incorporates are

similarities are apparent. 1. the deities are more or less similar to what is known of the ancient ones, but within the various groups of neo-pagans, the deities seem to be selected in an eclectic manner. the conceptual framework is tempered by the adherent's education and cultural origin. a current example is santeria, originating from african roots, but diverse in its practice in this country. white, middle class santeria practitioners of catholic background view santeria differently from the hispanic catholics who grew up with the cultural tolerance of magical themes. 2. the mysteries are more esoteric, since today's knowledge base is greater (we think) than that of ancient common man. many things learned today in general science classes would have been considered mysteries, if known i

criminology, one of the oldest theories of crime is demonology: the devil makes you do it. this makes it even easier to deal with the child molester who is the "pillar of the community" it is not his fault; it is not our fault. there is no way we could have known; the devil made him do it. this explanation has tremendous appeal because, like "stranger danger, it presents the clear-cut, black-and-white struggle between good and evil as the explanation for child abduction, exploitation, and abuse. in regard to satanic "ritual" abuse, today we may not be where we were with incest in the 1960s, but where we were with missing children in the early 1980s. the best data now available (the 1990 national incidence studies on missing, abducted, runaway, and thrownaway children in america) estimate

ed in organized conspiracies, such as taking over day care centers, infiltrating police departments, and trafficking in human sacrifice victims. the "big conspiracy" theory, which implies that satanists are responsible for such things as adolph hitler, world war ii, abortion, illegal drugs, pornography, watergate, and irangate, and have infiltrated the department of justice, the pentagon, and the white house. during the conferences, these nine areas are linked together through the liberal use of the word "satanism" and some common symbolism (pentagrams, 666, demons, etc. the implication often is that all are part of a continuum of behavior, a single problem or some common conspiracy. the distinctions among the different areas are blurred even if occasionally a presenter tries to make them

ls involved in lust murder, sadism, vampirism, cannibalism, urophilia, and coprophilia are satanists or occult practitioners? what does this say about the bizarre crimes of psychotic killers such as ed gein or richard trenton chase, both of whom mutilated their victims as part of their psychotic delusions? can a crime that is not sexually deviant, bizarre, or exceptionally violent be satanic? can white collar crime be satanic? a few might even answer that it is the fact that the crime was committed on a date with satanic or occult significance (halloween, may eve, etc) or the fact that the perpetrator claims that satan told him to commit the crime. what does this mean for crimes committed on thanksgiving or christmas? what does this say about crimes committed by perpetrators who claim that

SALMANRUSHDIE THESATANICVERSES

thereabouts, two real, full-grown, living men fell from a great height, twenty-nine thousand and two feet, towards the english channel, without benefit of parachutes or wings, out of a clear sky "i tell you, you must die, i tell you, i tell you" and thusly and so beneath a moon of alabaster until a loud cry crossed the night "to the devil with your tunes" the words hanging crystalline in the iced white night "in the movies you only mimed to playback singers, so spare me these infernal noises now" gibreel, the tuneless soloist, had been cavorting in moonlight as he sang his impromptu gazal, swimming in air, butterfly-stroke, breast-stroke, bunching himself into a ball, spreadeagling himself against the almost-infinity of the almost-dawn, adopting heraldic postures, rampant, couchant, pittin

down there won't know what hit them. meteor or lightning or vengeance of god. out of thin air, baby _dharrraaammm_ wham, na? what an entrance, yaar. i swear: splat" out of thin air: a big bang, followed by falling stars. a universal beginning, a miniature echo of the birth of time. the jumbo jet _bostan, flight ai-420, blew apart without any warning, high above the great, rotting, beautiful, snow-white, illuminated city, mahagonny, babylon, alphaville. but gibreel has already named it, i mustn't interfere: proper london, capital of vilayet, winked blinked nodded in the night. while at himalayan height a brief and premature sun burst into the powdery january air, a blip vanished from radar screens, and the thin air was full of bodies, descending from the everest of the catastrophe to the mi

im, the beginning of a little fluttery screamy thing in his intestines, so instead of uttering words of rejection he opened his arms and farishta swam into them until they were embracing head-to-tail, and the force of their collision sent them tumbling end over end, performing their geminate cartwheels all the way down and along the hole that went to wonderland; while pushing their way out of the white came a succession of cloudforms, ceaselessly metamorphosing, gods into bulls, women into spiders, men into wolves. hybrid cloud-creatures pressed in upon them, gigantic flowers with human breasts dangling from fleshy stalks, winged cats, centaurs, and chamcha in his semi-consciousness was seized by the notion that he, too, had acquired the quality of cloudiness, becoming metamorphic, hybrid

h that had flattened gibreel. after the star had been flown into bombay's breach candy hospital in an air force jet made available for the purpose; after exhaustive tests had come up with almost nothing; and while he lay unconscious, dying, with a blood-count that had fallen from his normal fifteen to a murderous four point two, a hospital spokesman faced the national press on breach candy's wide white steps "it is a freak mystery" he gave out "call it, if you so please, an act of god" gibreel farishta had begun to haemorrhage all over his insides for no apparent reason, and was quite simply bleeding to death inside his skin. at the worst moment the blood began to seep out through his rectum and penis, and it seemed that at any moment it might burst torrentially through his nose and ears a

d then one day he found that he no longer needed there to be anything to feel. on that day of metamorphosis the illness changed and his recovery began. and to prove to himself the non-existence of god, he now stood in the dining-hall of the city's most famous hotel, with pigs falling out of his face. he looked up from his plate to find a woman watching him. her hair was so fair that it was almost white, and her skin possessed the colour and translucency of mountain ice. she laughed at him and turned away "don't you get it" he shouted after her, spewing sausage fragments from the corners of his mouth "no thunderbolt. that's the point" she came back to stand in front of him "you're alive" she told him "you got your life back _that's_ the point" he told rekha: the moment she turned around and

SAPPHIRE TABLE OF SET MAIN

philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "ritual" behavior is there to make us fit in. secret societies and initiatory schools are both aided and retarded by this evolutionary tendency. it's fun to "fit in- doubly so for people who have spent a good deal of their

SAPPHIRE TABLET OF SET

philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "ritual" behavior is there to make us fit in. secret societies and initiatory schools are both aided and retarded by this evolutionary tendency. it's fun to "fit in- doubly so for people who have spent a good deal of their

SATANGEL

him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own version of this text, denied the charge. bennet s reply was to state simply, then, little brother, the goetia has been meddling with you! note that crowley later identified himself as the beast 666. although he may have insisted that his transcendental philosophy was essential white magick, his holy guardian angel nevertheless turned out to be the devil himself. others who have been known to practice this goetic witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation

at the superstitions of our forebears. instead we are more comfortable to reduce such ideas to psychological concepts. modern magicians and witches, even those who consider belief to be a 1 alchemy being translated to mean the black science, and having its origins in egypt. no moral implications are intended by the word; indeed it was several thousand years before anyone saw the need to invent a white magick to balance the black. working tool rather than an end in itself, find no less difficulty than our cowan (uninitiated) contemporaries. i have already stated my belief that the modern language of psychology is no less advanced than the ancient systems of sorcery. in his work pacts with the devil, dr. christopher s. hyatt quotes from the personal correspondence of carl jung, the psycholo

s set down revealing the 1,500 keys to the mysteries in a code unknown to any living mortal. this grimoire he presented to adam, and it was then passed to enoch who incorporated much of it into the book of enoch. in was then passed to noah, who used information within it to design and build the ark. moses maimonides identifies him as the chief of the erelim (thrones, describing him as a brilliant white fire. according to targum ecclesiastes, each day razi-el stands upon the peak of mount horeb, proclaims the secrets to all mankind. 9th choir: angels theses are the last in the heavenly hierarchy and the closest to mankind. many early hebrew sources recognise the existence of angels before creation, as did the early catholic church. in the talmud, however, we are informed that having been cr

the devil, and my worship and offer sacrifice to him. i do solemnelie vow and promise all my progenie unto the devil. i swear to the devil to bring as many into his societie as i can. i will always swear by the name of the devil (discoverie of witchcraft, 1584) the rites of sacrifice in many operations it is necessary to make some sort of sacrifice unto the demons, and in various ways. sometimes white animals are sacrificed to the good spirits and black to the evil. such sacrifices consist of the blood and sometimes of the flesh. they who sacrifice animals, of whatsoever kind they be, should select those which are virgin, as being more agreeable unto the spirits, and rendering them more obedient. when blood is to be sacrificed it should be drawn also from virgin quadrupeds or birds, but b

its of saturn; box, or oak, unto those of jupiter; cornel, or cedar, unto those of mars, laurel unto those of the sun; myrtle unto those of venus; hazel unto those of mercury; and willow unto those of the moon. but when we make sacrifices of food and drink, everything necessary should be prepared without the circle, and the meats should be covered with some fine clean cloth, and have also a clean white cloth spread beneath them; with new bread and good and sparkling wine, but in all things those which refer to the nature of the planet. animals, such as fowls or pigeons, should be roasted. especially shouldest thou have a vessel of clear and pure fountain water, and before thou enterest into the circle, thou should summon the spirits by their proper names, or at least those chief among them

SATANIC BIBLE

a prankster, or a quack. i had already met people in the limelight of the occult business; in fact, jeane dixon was my landlady and i had a chance to write about her before ruth montgomery did. but i had considered all the occultists phonies, hypocrites, or quacks, and i would never spend five minutes writing about their various forms of hocus-pocus. all the occultists i had met or heard of were white-lighters: alleged seers, prophesiers, and witches wrapping their supposedly mystic powers around god-based, spiritual communication. lavey, seeming to laugh at them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work on the dark side of nature and the carnal side of humanity. there seemed to be nothing spiritual about his "

the carnival lot, i would see these same men sitting in the pews with their wives and children, asking god to forgive them and purge them of carnal desires. and the next saturday night they'd be back at the carnival or some other place of indulgence. i knew then that the christian church thrives on hypocrisy, and that man's carnal nature will out no matter how much it is purged or scourged by any white-light religion" though lavey did not realize it then, he was on his way toward formulating a religion that would serve as the antithesis of christianity and its judaic heritage. it was an old religion, older than christianity or judaism. but it had never been formalized, arranged into a body of thought and ritual. that was to become lavey's role in twentieth-century civilization. after lavey

n. rational self-interest would be encouraged and a healthy ego championed. he began to realize that the old concept of a black mass to satirize christian services was outmoded or, as he put it "beating a dead horse. in the church of satan, lavey initiated some exhilarating psychodramas, in lieu of christianity's self-debasing services, thereby exorcising repressions and inhibitations fostered by white-light religions. there was a revolution in the christian church itself against orthodox rites and traditions. it had become popular to declare that "god is dead. so, the alternative rites that lavey worked out, while still maintaining some of the trappings of ancient ceremonies, were changed from a negative mockery to positive forms of celebrations and purges: satanic weddings consecrating t

ce this book was written because, with very few exceptions, every tract and paper, every "secret" grimoire, all the "great works" on the subject of magic, are nothing more than sanctimonious fraud- guilt-ridden ramblings and esoteric gibberish by chroniclers of magical lore unable or unwilling to present an objective view of the subject. writer after writer, in efforts to state the principles of "white and black magic, has succeeded instead in clouding the entire issue so badly that the would-be student of sorcery winds up stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminar

s so that they can clear their consciences- and be free to go out and sin again, usually the same sin. and be free to go out and sin again, usually the same sin. there are many diferent interpretations of god, in the usual sense of the word, as there are types of people. the images run from a belief in a god who is some vague sort of "universal cosmic mind" to an anthropomorphic deity with a long white beard and sandals who keeps track of every action of each individual. even within the confines of a given religion, the personal interpretations of god differ greatly. some religions actually go so far as to label anyone who belongs to a religious sect other than their own a heretic, even though the overall doctrines and impressions of godliness are nearly the same. for example: the catholic

SATANIC RITUALS

ity are often far too busy with other activities to learn the "finer" points of the sephiroth, tarot, i ching, etc. this is not intended to suggest that there is no value in arcane wisdom. but, just because one memorizes every name in a telephone directory it does not mean he is intimately acquainted with each person listed. it is often said that magic is an impersonal tool and therefore neither "white" nor "black" but creative or destructive, depending upon the magician. this implies that-like a gunmagic is as good or bad as its user's motivations. this, unfortunately, is a half-truth. it presumes that once a magician activates his magical weapon it will serve him according to his own propensities. if a magician were dealing with only two elements-himself and his magical force-this theory

an expanding (sine) wave for the basic tonal pattern. the now-extinct compton electrone and schilder klavilux were admirably suited, as are larger model hammond organs and the moog synthesizer. sounds must fluctuate between 60 cps and 11,000 cps-preferably "pure" tones, although "resultants" are permissible. beneath and above these frequencies should prevail a continuous emission of "black" and "white" sound, lasting through the entire rite. the chamber should be designed with what might best be described as "expressionistic" decor, so that all visual images may add to the out-thrusting quality of the ritual. an altar platform at one end of the chamber should be utilized foe all necessary artifacts. the unclad woman who customarily serves as a living altar is not required in die elektrish

t enters the pentagon, the working procedure is guided almost entirely by rubrics. 1- the ritual begins in the standard manner, with the purification, opening invocation, calling of suitable infernal names, partaking of the chalice, invocation of the four elements, benediction with phallus, and calling of the sixth enochian key. 2- celebrant takes his place at the console, turns on both black and white sound signals which continue until end of ritual. 3- begin alternating audible sound at one second intervals (60/11,000 cps. 4- celebrant activates electrostatic generator until sufficient ozonization and ionization occurs and atmosphere is fully charged. 5- celebrant activates neon tubing, leaves console. 6- assistant takes his place at the console, and maintains audible sound at one minute

wing. zorya, patroness of warriors, rode out on her black hone accompanying pyerun, and offered protection and invisibility beneath her long veil as it trailed in the wind-the wind provided by stribog, who was also a wrathful deity. though the dualistic principles common to most primitive mythology were present in pre-christian russian myths, the dark side (tchomibog) distinctly predominated. the white god, byelobog (not an enemy of the black god, incidentally; both were considered essential, found greatest favor in white russia, where his gentle attributes-he guided lost travelers and helped weary peasants with their work in the fields-were welcome. as was to be expected, the christians worked overtime to stamp out all such beliefs, thereby placing both the simple muzhik, who cherished th

boys and girls into "unholy rites and unspeakable orgies" virtually every unsuccessful (usually deservedly so) contemporary sect or cult which has deviated from established christian dogma has fallen because the pious majority has been outraged by said cult's traffic with underaged persons. admittedly, many of these cults have been little more than confidence games, or sexual outlets, cloaked in white-light spirituality. while we concur that age is no proof of sound judgment, we recognize the importance of working within the legal framework of society. there is nothing inherently wrong with morality: in fact it is necessary for the great enjoyment which comes with controlled, rational, and harmless immorality. what is objectionable, though, is a morality based on obsolete and exhausted pr

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

satan's black mass, the naked female takes the place of the altar, the black mass of the order of nine angles stipulates that it is a naked male who serves as the altar. three further participants and a congregation complete the number of celebrants. as opposed to the accepted understanding of a black mass where the participants are all adorned in black robes, the three leading participants wear white (priestess, scarlet (mistress of the earth) and purple (master of the temple) and whilst the church of satan exclude the sexual element that seems to have been prevalent in many of the previous versions of the black mass, the order of nine angles have included two specifically sexual elements, the first being the masturbation of the priest by the satanism- an examination of satanic black mag

ck arts (pan book ltd: london, 1967, p. 345. 8. la vey, anton. the satanic rituals (avon books: new york, 1972, p. 34. 9. robury, conrad. the black mass, in the black book of satan (brekekk: newport, year of fire 102, p. 15. 10. the jungian shadow is the name given to the darker side of the individuals' psyche. it consists of repressed instinctive energy. the order of nine angles believe that the white european race possesses a collective shadow which was presenced during the third reich. 11. order of nine angles. satanism, blasphemy and the black mass (order of nine angles. no publishing date. 12. society of dark lily 'the lhp view of sex-magick' in dark lily 6 (dark lily: london, 1988, p. 12. 13. ibid, p. 12. 14. society of dark lily 'sex and the occult' in dark lily 10 (dark lily: londo

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

eighteen chapters on today s prominent world religions and also explores ancient beliefs, such as those of egypt and mesopotamia; smaller movements like that of neo-paganism and baha; and philosophies, including those of ancient greece and rome, agnosticism, and atheism. in addition, vii an introductory chapter, what is religion, explores the concept of religion in more depth. numerous black-and-white images illustrate the text, while sidebars highlight interesting people and fascinating facts connected with the world s religions. the title includes a glossary, a timeline, research and activity ideas, sources for further reading, and a subject index. world religions reference library world religions: almanac is only one component of the three-part world religions reference library. the se

ilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana: a kami shelf or altar in a private home. kara: a steel bracelet, worn by sikhs as a symbol of god. karma: the result of good or bad actions in this lifetime that can affect this or later lifetimes. kasha: the white shorts worn by sikhs as a symbol of purity. kesh: uncut hair, a symbol of sikhism. kevalnyan: enlightenment. khalsa: the militant brotherhood of sikhism, founded by guru gobind singh. khanda: the emblem of sikhism. kirpan: a sword or dagger worn by sikhs as a symbol of their willingness to fight to defend their faith. kojiki: the chief text of shinto, a work that combines history, myth, and

, or sayings; provides guidance to everyday questions of faith and morality. sunni: the main sect of islam. supernatural: that which is beyond the observable world, including things relating to god or spirits. supreme being: the central god responsible for creating the cosmos. sura: any chapter in the qur an. susano-o: the shinto god of violence and the ruler of the oceans. svetambara: literally, white-clad; one of the two main sects of jainism. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions; also used as the official emblem of the nazi party during world war ii (1939 45. takhts: seats of spiritual authority in sikhism. the five takhts are gurdwaras located in india. talmud: traditions that explain and interpret the torah. t

ss. isis was important to egyptians as the mother of the living horus. maat: the goddess of truth and justice. she oversees harmony and justice. her symbol is the feather, which she is often shown wearing on her head. osiris: the god of the dead and of resurrection, he is also the ruler of the underworld. osiris is married to isis and is the father of horus. he is shown as a mummified man, all in white ra: the sun god. ra, or re, is one of the most important egyptian gods. he is shown as a man with a hawk s head, wearing a headdress with a sun disk. world religions: almanac 61 ancient religions of egypt and mesopotamia divorce was allowed, but usually only when requested by the man. in this case the woman s property had to be returned to the bride s family. little is known about the actual

uman civilization) discovered a marker honoring the buddha s birthplace set the by the emperor ashoka in 250 bce. siddhartha journeys to enlightenment according to buddhist legend, the buddha s birth was no ordinary event: the story, which is similar to the story of the conception of jesus christ (c. 6 bce c. 30 ce) in christian tradition, says that siddhartha was conceived in a dream involving a white elephant carrying a lotus flower. this dream was interpreted as meaning that maha s son would become either a great ruler or a spiritual leader. the child was named siddhartha, meaning one who has realized his goal. this name was combined with the family name, gautama, and the clan name, sakyamuni. a week after his birth, siddhartha s mother died. he was raised by his aunt and heavily protec

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ch is the highest medicine and the greatest parts of the riches of nature, given to us by the lord iehova. it is called pator metallorum, well known to the philosopher sitting in front of the mountain-cave, easy to obtain for anybody. but the sophists in their sophistic garb, tapping on the walls, recognise him not. at the right is to be seen lepus, representing the art of chemistry, marvellously white, the secrets of which with fire's heat are being explored. to the left one can see freely what the right clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. in the midst of the mountain, before the door stands a courageous lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black r

SEPHER HA BAHIR

s 25:27 "jacob was a simple man, dwelling in tents" 40. his students asked: what is cholem? he replied: it is the soul- and its name is cholem. if you listen to it, your body will be vigorous (chalam) in the ultimate future. but if you rebel against it, there will be sickness (choleh) on your head, and diseases (cholim) on its head. 41. they also said: every dream (chalom) is in the cholem. every white precious stone is in the cholem. it is thus written [with regard to the high priest's breastplate (exodus 28:19"[and in the third row] a white stone (achlamah" 42. he said to them: come and hear the fine points regarding the vowel points found in the torah of moses. he sat and expounded: chirek hates evildoers and punishes them. its side includes jealousy, hatred and competition. it is thus

the speech emanate? from this fire, as it is written, and his words you heard from the fire. 47. what is the meaning of the verse (deuteronomy 4:12, you saw no form, only a voice? the bahir 13 this was explained when moses said to israel (deuteronomy 4:15, you did not see an entire image. you saw an image, but not an entire image. what is this like? a king stands before his servants wrapped in a white robe. even though he is far away, they can still hear his voice. this is true even though they cannot see his throat when he speaks. in a similar manner, they saw an image, but not an entire image. it is therefore written, you saw no form, only a voice. it is also written (deuteronomy 4:12) a voice of words you heard. 48. one verse (exodus 20:15, states, and all the people saw the voices. an

SET IN EGYPTIAN THEOLOGY

logists have never agreed what the animal used to symbolize set actually is. since the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

y aware? who could see the color of tomorrow from the shadows of today? what did the old man perceive in the boy who had not yet learned to see? the natural hunter already had his gift. though he brimmed with ability, the other boy's heart was not in hunting, but the old man saw a spark of magical ability in him. all that was necessary was to slowly develop that spark into a flame and then into a white-hot star of purpose, intent, focus and will. the steps on the great cbr stairway are: awareness, guidance, learning, application, teaching, transition, and fulfillment. do you see how each of these seven principles are fulfilled in this simple children's story? is it really a simple children's story? how well do you see? witan the wind brings an answer to the question unasked the shadows pla

ilter through your mind. during waking hours, post a little part of yourself, a sentinel, so-to-speak, to stand guard and keep track of what is going on inside your head. then, ask your little sentinel whether your thoughts are positive or negative or beautiful or ugly. ask often, for your thoughts will change faster than the speed of light. most people find their thoughts are a mixture of black, white, and gray. now, ask your sentinel if your thoughts are balanced. ask if they are predominantly positive or mostly negative. in other words, honestly try to find out for yourself just what kind of person you are and what kind of shape you are in. you might be surprised. if you are too happy or too sad, ask why. ask why you are aggressive, diminutive, bubbly, bleak, or just average. when you m

imal products to plant fodder for best health. the proper ratio for a person doing hard physical labor is 30% protein which includes fats, against 70% carbohydrates which include grains, legumes, vegetables and fruits. milk and its various products are counted as protein and fat. for a person doing light physical work, the ratio is 20% protein and fat against 80% carbohydrates and fruits. refined white sugars, in any case, should average no more than 2% of any diet. daily salt intake should be dictated by the ambient temperature, warmer climes, requiring more salt then cooler climates. about 2% or less is normal. 2% is less than one ounce per 3 pounds of total food. that is less than 10 pounds per year per person for a ratio of about fifty to one. not only what we eat but how we eat is als

SIFRA DETZNIYUTHA

higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto him that uncovers her gate. 6 chapter two the beard of faith,50 not, is mentioned because it is the most precious of all, it egresses from the ears, round about the face, the white locks ascending and descending, separating into thirteen of that most splendid of splendors, it is written: not passes in it as man,51 and not dwells as adam52 there.53 adam to the son is he (avh, hu).54 adam-not is included therein, especially man. in these thirteen issue forth distinct fountains; four were kept separately,55 nine flow from the body.56 1) the splendid one begins to form its

SINISTER TAROT

of wyrd sphere of jupiter the sinister tarot by christos beest 0 the power within is great the eagle eats its human offspring cold music here blue woman hold the horse s head while the seer weaves physis ga wath am the gradual unfolding of nature; the source of evolution, that which creates wyrd. the essence behind the appearance of things. ga wath am: the power within me is great. i headless the white angel impaled by seven. seven bells rung, the cortege from a black hill passed the squatter s cottage. black flame engulfed black flame ate the holy. magickian binan ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from h

quatter s cottage. black flame engulfed black flame ate the holy. magickian binan ath empathy; a flowing with natural forces that are consciously understood. an integration becoming (part of) a greater wyrd; an awareness that spans aeons. actions that prepare the way. ii she rows a boat in a black pool from her steps: the hermaphrodite, the body drowned. the planet of them and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and initiation (in terms of awareness whilst still partaking of a causal existence) into the lands of the dark immortals. a self-awareness that transcends temporal understanding- becoming the essence; beyond opposites. iii from a mountain of skulls blue trees a rose garden cracks two women walk

ravestones, butterflies and rivers of snakes. lovers karu samsu the double tetrahedron a nexion created via the union of balancing forces. the sowing of the seed of change that which may transform and carry evolution beyond the abyss, and thus beyond self-image- or that which may destroy. the invoking of energies that coerce to create something beyond self. vii the ruby is the password she of the white robe rides the transparent horse the maiden closes. on broken legs he steps forth he becomes the dragon azoth- satanas the menstruum- the sinister aspect implicit within the homogenous metallic water: the explosive factor in the delicate balancing of life-enhancing elements. change by adversity the accuser. the brutal realities that threaten to devour the abstract, the romantic. insight and

th- satanas the menstruum- the sinister aspect implicit within the homogenous metallic water: the explosive factor in the delicate balancing of life-enhancing elements. change by adversity the accuser. the brutal realities that threaten to devour the abstract, the romantic. insight and control via the understanding of the primal- or destruction by it. viii their name inside the room of sacrifice: white flowers. a garden, dry, of dead roses. the masked lady holds her new child. change- nekalah the earthing and spreading of energies. the hard truth of nature- the dying time of one form to give way and birth to another. a causal form created to act as a focal point/channel for the fulfillment of wyrd- the beginnings of a practical realization of strategies and aims. the sinister dialectic in

onsciousness to the acausal to be in essence part of the greater wyrd. a reverberation across aeons of the causal acts of an individual, gradually leaving the essence behind the appearance to haunt the psyches of others. the altering of the astral shell; that which ultimately cannot and need not be described. the deliberate removal of that which is detrimental to wyrd. xiii a canal route lined by white griffins. a vortex of grey starless space. the chalice spills its white blood and the herdsman s light shines in the chamber of the sphinx. death- nythra that which follows hubris; the consequence of attempting to escape that which is ill-fated by destiny. personal destruction from self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ons would she have to receive! at these times it was viola's habit to seat herself without the door of the house, under an awning which sheltered from the sun without obstructing the view; and there now, with the prompt-book on her knee, on which her eye roves listlessly from time to time, you may behold her, the vine-leaves clustering from their arching trellis over the door behind, and the lazy white-sailed boats skimming along the sea that stretched before. as she thus sat, rather in reverie than thought, a man coming from the direction of posilipo, with a slow step and downcast eyes, passed close by the house, and viola, looking up abruptly, started in a kind of terror as she recognised the stranger. she uttered an involuntary exclamation, and the cavalier turning, saw, and paused. he

ain me to you. as you feel, i feel. i, too, have been ever haunted with a chill and unearthly foreboding. amidst the crowds of men i have felt alone. in all my pleasures, my toils, my pursuits, a warning voice has murmured in my ear 'time has a dark mystery in store for thy manhood' when you spoke, it was as the voice of my own soul" viola gazed upon him in wonder and fear. her countenance was as white as marble; and those features, so divine in their rare symmetry, might have served the greek with a study for the pythoness, when, from the mystic cavern and the bubbling spring, she first hears the voice of the inspiring god. gradually the rigour and tension of that wonderful face relaxed, the colour returned, the pulse beat: the heart animated the frame "tell me" she said, turning partiall

ey had recovered their own alarm and breath did they think of glyndon. but then, as the minutes passed, and he appeared not, mervale, whose heart was as good at least as human hearts are in general, grew seriously alarmed. he insisted on returning to search for his friend; and by dint of prodigal promises prevailed at last on the guide to accompany him. the lower part of the mountain lay calm and white in the starlight; and the guide's practised eye could discern all objects on the surface at a considerable distance. they had not, however, gone very far, before they perceived two forms slowly approaching them. as they came near, mervale recognised the form of his friend "thank heaven, he is safe" he cried, turning to the guide "holy angels befriend us" said the italian, trembling "behold t

ch. now and forever we will protect and honour him, for the law or against the law; with the faith and to the death. amen! amen "amen" responded, in wild chorus, a hundred voices; and the scattered and straggling groups pressed up the street, nearer and nearer to the horseman "and that he may be known" continued the englishman's strange protector "to the eye and to the ear, i place around him the white sash, and i give him the sacred watchword 'peace to the brave' signor, when you wear this sash, the proudest in these parts will bare the head and bend the knee. signor, when you utter this watchword, the bravest hearts will be bound to your bidding. desire you safety, or ask you revenge to gain a beauty, or to lose a foe, speak but the word, and we are yours: we are yours! is it not so, com

ce, in which nothing save one mellow translucent light had been discernible, a swift succession of shadowy landscapes seemed to roll: trees, mountains, cities, seas, glided along like the changes of a phantasmagoria; and at last, settled and stationary, he saw a cave by the gradual marge of an ocean shore, myrtles and orange-trees clothing the gentle banks. on a height, at a distance, gleamed the white but shattered relics of some ruined heathen edifice; and the moon, in calm splendour, shining over all, literally bathed with its light two forms without the cave, at whose feet the blue waters crept, and he thought that he even heard them murmur. he recognised both the figures. zanoni was seated on a fragment of stone; viola, halfreclining by his side, was looking into his face, which was b

SIR WALLIS BUDGE EGYPTIAN MAGIC

nowledge and power they sold for money, and for purposes of gain the so-called magician was ready to further any sordid transaction or wicked scheme which his dupe wished to carry out. this magic degenerated into sorcery, and demonology, and wit craft, and those who dealt in it were regarded as associates of the devil, and servants of the powers of darkness, and workers of the "black art" in the "white" and "black" magic of the egyptians most of the magic known in the other countries of the world may be found; it is impossible yet to say exactly how much the beliefs and religious systems of other nations were influenced by them, but there is no, doubt that certain views and religious ideas of many heathen and p. xiii christian sects may be traced directly to them. many interesting proofs m

lers who visited egypt brought back to their own country much information concerning its religion and civilization, and, though they misunderstood many things which they saw and heard there, some of the greatest of thinkers among the greeks regarded that country not only as the home of knowledge and the source of civilization and of the arts, but also as the fountain head of what has been called "white magic" and the "black art" in some respects they exaggerated the powers of the, egyptians, but frequently when the classical writers were well informed they only ascribed to them the magical knowledge which the egyptian magicians themselves claimed to possess. a striking instance of this is given in the second book of the metamorphoses of apuleius where, it will be remembered, the following

f the chemistry of the metals and of their magical powers were described by, the name "khemeia" that is to say "the preparation of the black ore (or "powder) which was regarded as the transmutation of metals. to this name the arabs affixed the article al, and thus we obtain the word al-khemeia, or alchemy, which will perpetuate p. 21 the reputation of the egyptians as successful students both of "white magic" and of the "black" art. but in addition to their skill as handicraftsmen and artisans the egyptians were skilled in literary composition, and in the production of books, especially of that class which related to the ceremonies which were performed for the benefit of the dead. we have, unfortunately, no means of knowing what early contemporary peoples thought of the egyptian funeral ce

y for the deceased to take the greatest care that it was not carried off from him by a monster, who was part man and part beast, and who went about seeking for hearts to carry away. to prevent such a calamity no less than seven chapters of the book of the dead (nos. xxvii, xxviii, xxix, xxixa, xxx, xxxa, p. 32 and xxxb) were written. the xxviith chapter was connected with a heart amulet made of a white, semi-transparent stone, and reads "hail, ye who carry away hearts! hail, ye who steal hearts, and who make the heart of a man to go through its transformations according to its deeds, let not what he hath done harm him before you! homage to you, o ye lords of eternity, ye possessors of ever lastingness, take ye not this heart of osiris 1 into your grasp, and cause ye not words of evil to sp

ilver, granite, hamatite, carnelian, lapis-lazuli, porcelain, wood, etc, although the rubric of a late chapter of the book of the dead 3 directs that the amulet p. 56 should be made either of lapis-lazuli or of mak stone. the utchat is of two kinds, one facing to the left and the other to the right, and together they represent the two eyes of horus, one of which, according to an ancient text, was white and the other black; from another point of view one utchat represents the sun and the other the moon, or ra and osiris respectively. but speaking generally, when the egyptians wore the utchat as an amulet they intended it to bring to them the blessings of strength, vigour, protection, safety, good health, and the like, and they had in their minds the eye of horus, probably the white one, or

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

and feel yourself falling deep, deep within yourself. as you fall faster into utter darkness, you suddenly feel that you are about to reach the "other side" of this darkness, like something or some barrier you are about to collide with is rushing straight towards you, when bang! you suddenly hit it and instantaneously go "through" into an infinite void of brilliant light, light of pure brilliant white, so bright that there is nothing else in endless space and time than light, and you plunge into it, feeling the sense of endless expansion, and seeing nothing but pure maximum brilliance. there is no feeling of your body, just pureness of light. then, slowly open your eyes, and allow the light to "melt into" your surroundings- see the ritual area you have prepared; see and know that the ligh

SORCERIES OF ZOS

stian doctrine whereas- originally- they were living emblems, sentient symbols, of ante- christian faith. when the occult significance of primal symbols is fathomed at the draconian level, the systme of sorcery which spare evolved through contact with 'witch' paterson becomes explicable, and all magical circles, sorceries, and cults, are seen as manifestations of the shadow. footnotes (1) see the white people, the shining pyramid, and other stories. this theme is a frequent one with machen. the hideous atavisms described by lovecraft in many of his tales evoke even more potently the atmosphere of cosmic horror and 'evi l' peculiar to the influx of extra-terrestrial powers (2) see the confessions, moonchild, magick without tears, and other works by crowley (3) frederick muller, 1975 (4 'the

SPENSER THE CULT OF THE ALL SEEING EYE 1960

s the term for molten material held in solution under the pressure of the earth's crust. the mural the fresco mural was described in the un review of january 1958 as having been designed "to conform with the purity of line and color sought, for what secretary general dag hammarskjold has called 'a room of stillness" it was painted predominately in shades of grays and blues but includes yellow and white patterns and a black half-sphere. light pure colors intersect to form deeper shades. the new york times3 described the fresco as being eight feet eight inches in height and six feet eight inches in width; more brightly illuminated at the top than at the bottom. bo beskow, an old friend of dag hammarskjold, painted the mural "dag had me start sketches on this last summer" he said "he wanted m

o-architect and director of rockefeller center; and member of the board of directors of the socialist new school of social research in new york city (see who's who in america, 1959) the room contained a philodendron plant on the altar, to symbolize some unknown person killed in a war; an olive green rug; 25 russet-colored chairs; and a blue and while u.n. banner set in front of a ceiling-to-floor white drape. friends op the meditation room on february 16, 1953, a group known as the friends of the meditation room, numhering 1500 members, presented through its officers a set of guest books to the u.n. wherein visitors to the room could inscribe their names, addresses, and religious affiliations. three and one half to four million visitors have been estimated by the u.n. to have entered the r

refore be rendered passive and negative in order that control can be achieved. minds consciously working to a definite end are a power, and power can oppose power for good or for evil. the scheme for world dominion might be doomed by the recognition of this principle alone, but, as it is unfortunately unrecognized, it remains unchallenged" the tetragrammaton a striking feature of the mural is the white half-crescent in its upper right quadrant. the inner curve of the crescent. closest to the bisected black, paleblue and yellow sphere. is equidistant at all points from the exact center of the bisected figure. therefore, if the curve of the crescent is continued fullcircle, the figure which results is a hidden point within a circle, the symbol which was adopted by the astronomers as their si

mysteries the point in the circle denoted the principle of fecundity and has been carried down through the ages as a sign of various secret societies, including the llluminati of adam weishaupt in 1776.20 the female principle is also emphasized by the crescent moon or lunette figure. there are 72 geometrical figures (and shadings) in the mural. the two crescent shapes and the four long triangles. white, yellow, blue and black. which are located in the two upper tiers of the mural, are each counted as one figure. the number 72 denoted from the earliest days the divine name of 72 words. this number is derived from a permutation of the values assigned to the four letters of the tetragrammaton (jhvh: jehovah, the ineffable, unpronounceable name of god. this name, in its multitude of forms, can

the tree of life. the verses of exodus which contain the 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white geometrical figure which is unique in the mural. the lower end of this arc meets the apex of four triangles. two white, one gray, and one yellow, the last of which touches the perimeter of the black and blue sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent othe

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

nity as mystical fact one example is the buddha as seen by his disciples, and as such a one did jesus first appear in his own society. we know today of the parallelism between the biographies of the buddha and jesus. one has only to observe the detailed correspondences between them to realize that any attempt at denial would be vain.91 there is an annunciation of buddha s birth to queen maya by a white elephant, which overshadows her and tells her that she is to bring forth a divine man. and he will attune all beings to love and friendship, and will unite them in a bond of religious fervor. compare with this the passage from the gospel of luke where an angel is sent: to a virgin pledged to be married to a man named joseph, a descendant of david. the virgin s name was mary. the angel went t

the starting point for an ascent that leads ever higher. so must we understand the message to the first of the communities, and it must serve as an example for the rest.126 the son of man john turns round, and he sees seven golden lights. and: among the lights was one like a son of man, dressed in a robe reaching down to his feet and with a golden sash round his chest. his head and his hair were white like wool, as white as snow, and his eyes were like blazing fire.127 subsequently we are told that the seven lights are the seven communities. 128 hence we must understand them as seven different ways to the divine, each in itself more or less imperfect. but the son of man also had in his right hand seven stars, 129 and the seven stars are the angels of the seven communities. 130 the guiding

jasper and carnelian. and there was a rainbow like emerald encircling the throne. also before the throne was what looked like a sea of glass, clear like crystal.135 the images in which the vision is clothed by the seer depict the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look upon the infinite and bear witness to it. in the center and around the throne were the four living creatures, full of eyes before and behind. the first living creature was like a lion

ion so as to point the way to wisdom. the lamb that was slain, which god has dearly bought with the price of his own blood, is jesus who, as the bearer of the christ, has passed in the profoundest sense through the mystery of life and death; it is he who opens the book.140 each time one of the seals is opened, the living creatures declare what they know. when the first seal is broken, john sees a white horse on which sits a rider with a bow. the first universal power, or embodiment, of the idea of creation becomes visible. it has a new rider, christianity, who sets it on the right track. and through the new faith, strife is allayed. with the opening of the second seal, a red horse appears. again it has a rider. he takes away peace the second of the universal powers from the earth, so that

SYMBOLISM OF THE BANNERS

od was in the beginning \yhla what man was in the beginning: q b p what god is after time: what man is after time: some of the arrangement extracted from the bembine tablet by w. w. westcott. 10 a c b c j b f l k y u x q z w h f r l k p h g i h w d e f y j l k h a l b c f k 5 11 alchemical triangles and the hexagrams b a 5 symbolism of the 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 af

la 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 represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection r

ent of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is pl

efers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but whi

sewing if a machine is used. otherwise, fabrics may pull to one side or the other creating uneven lines. the following is a technique for sewing a cross. in the absence of iron-on seam binding, the panels should be basted (large temporary stitches) to the background panel. 1) iron the fabric, and on the back of it draw a cross. a soft black pencil will generally show up, even on black fabrics. a white chalk pencil available at fabric stores may also be used. lines must be measured carefully. 2) cut around the outside of the cross, leaving a border of approximately 3/8 inch. 3) cut the corners and central angles as shown in the illustration. 4) apply a very small drop of white glue at each inner or outer corner point. this will keep the fabric from fraying at the point where there is nothi

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

up at the sculptures of the 12 apostles staring down at me from the vatican roof. rome is like a huge small town with many neighborhoods, functioning like dozens of little villages within the city proper, each having its own distinct feel and flavor. that particular day after trying to uncover the exact location of the illuminati's secret induction ceremonies, i stopped for cheese and a glass of white wine on the first narrow, cobblestone street next the vatican, known in english as the "street of the whores" according to the locals, the street received this rather unusual name since for hundreds of years it housed many of the whores whose primary clientele were the vatican cardinals, bishops and priests, as well as any visiting members of the clergy. after world war ii, the prostitution

industry. they never identify themselves as illuminists; only as people interested in investing, with a guaranteed profit, and are highly secretive. in return, the local groups supply people willing to be couriers of money or drugs, or people willing to help cover for the local operations "pornography: the illuminati are linked in many cities with pornography, prostitution, child prostitution and white slavery sales. again, several layers are present, as a buffer, between the true "management" and those either engaged in the activities, or in paying for/funding and eventually being paid for the activities "children are often supplied from the local cult groups, and taught to be child prostitutes (and later, adult prostitutes; are photographed and filmed in every type of pornography availab

within the region to create the local leadership council" as a head trainer and programmer in the san diego area savali is very familiar with the techniques and equipment employed by the illuminati. the following are some of the tools of her former trade taken from the appendix of her book "training room: the average training room is a neutral colored room, with walls painted either a dull gray, white, or beige. some may be painted in various colors, as part of color coding. they are often located in secret underground rooms, or basements of large private residences, and will be entered from the main building through a covered doorway. impromptu training rooms may be set up during military exercises outdoors, in covered canvas tents "trainers: the illuminati have a rule: there must always

roup. the illuminati cover so many levels there too. it goes all the way from what most people think of as a satanic coven type thing, at the very low local level, all the way through. it's a huge, enormous business corporation. at the mid-levels, you have people overseeing finances and administration, who are overseeing. i mean, these people are making a lot of money through gun running, through white slavery, prostitution, pornography. they have links and ties to the mafia, left and right. and, in fact the mafia are afraid of them (laughs) gs: hm. sv: yeah (laughs: well, think about it! because they know that you don't cross the members of the group. they have a very spiritual orientation. they are not satanic, though; they are luciferian, which is different. the ultimate goal of their s

re we get into specifics, you outline some in of your writings, the big money-making. the ways this group makes its money. can you go over and outline some of those methods? sv: again, if you can think of an illegal activity, they're probably involved at some point. maybe not overtly, at the point of where the actual money is first shaking hands- but when you have child pornography, prostitution, white slavery, gun running, gambling, then at some point where the money is changing hands, buffered by about four layers of people, there's going to probably be someone from the illuminati involved at that point. these guys have their fingers in everything. gs: now. sv: uh. gs: go ahead. sv: but they also use legitimate means. they launder their money. when you have a lot of money, you have to do

TECHNICIANS GUIDE TO THE LEFT HAND PATH

o read anton szandor lavey s satanic bible, ritual is also utilized using those very same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized become the essential determining factors. whether a candle is white or black doesn't mean squat in and of itself. however, the manner in which the symbolism of the colored candle is perceived within consciousness, and then manifest as a psychological component within oneself and their environment, means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promi

thers. the totality will be a wave of various ideas and personal reflections whose elements are the very energies that comprise the aeonic motion. consciousness of this motion, and consciousness of the individual in relation to this motion, are the tools that each left hand path adept forges into a ladder of actions reflecting that motion. advanced proportional elements, intentional suffering and white noise proxemics, angularism, and polaric methodologies such as resonance, all combine to form the basic ingredients of a functional left hand path ritual strategy. in practical terms, we can describe the purpose of ritualization- as related to the specific purposes outlined within this book- as the purposeful creation of a microproxemic environment that is designed to overcome resistance to

ury german sorcerors, a copy of this ritual was included in anton szandor lavey s book the satanic bible where it was called the die elektrischen vorspiele roughly translated as: the electrical, or electrocution preludes. this rite called for a series of very detailed audio and electrical field stimulus as components of the actual ritual itself. among the elements included was the distribution of white noise through out the ritual chamber. the definition of audio white noise is: random noise whose noise spectral level (noise-power density) is uniform over a wide frequency range; termed "white noise" by analogy with white light. the resulting uniformity of amplitude (volume) over a wide range of frequencies results in the sound you get when your fm radio is not tuned to a station and produc

ber. the definition of audio white noise is: random noise whose noise spectral level (noise-power density) is uniform over a wide frequency range; termed "white noise" by analogy with white light. the resulting uniformity of amplitude (volume) over a wide range of frequencies results in the sound you get when your fm radio is not tuned to a station and produces that all too familiar static sound. white noise can also be visual signal, such as when your television is not tuned to any particular station and you get all that snow on the screen, that is also called white noise. don't be confused by the word "noise. a white noise stimulus is a certain type of signal, and not simply noise. more specifically, it is a form of a time varying, random signal. an example of visual white noise would be

of signal, and not simply noise. more specifically, it is a form of a time varying, random signal. an example of visual white noise would be changing the intensity of light every 50 msec to a randomly selected new intensity value. such a random sequence has the property of containing all temporal frequencies equally (within the total range being utilised) which is all that is meant by calling it "white noise. for future reference then, white noise can be either a visual or audio signal. however, for our present purposes we will deal specifically with audio white noise, for this is the type that has a historical premise, and also the type i have personally experimented with (experimentation with visual white noise is in the works. why is this randomly generated signal important? what possib

TELESMATA AND FLASHING TABLETS

tracted to the flashing tablet in part from the atmosphere (of which akasa pervades all things) and partly from one's own sphere of sensation. together, they form a vortex which attracts the "flashing light" from the macroprosopus. the following chart is provided for complimentary colors. the adept should color in the boxes. complimentary colors 3 when a flashing tablet is properly constructed, a white outline will seem to surround the inside figure of the tablet. this is an indicator that it has been properly constructed and the colors are appropriate. formation of telesmata 1. it is not always karmically proper to make a talisman in that it may act to completely change the current of another's karma. a divination is required to avoid such karmic pitfalls. 2. let the adept remember, that

step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing various lines from point to point, the adept may create a telesmatic figure. these figures then attract to the ruling planet and idea. example. the following is a complete table of all telesmata figures classed under planet and sign. 7 8 9 10 11 12 the mode of using a telesmata character or symbol is that it is extracted from a telesmatic figu

TELESMATIC FIGURES

er thin type. b active and slight. male. g grey, beautiful yet changeful. feminine, rather full face and body. d very beautiful and attractive. feminine. rather full face and body. h fierce, strong, rather fiery; feminine. w steady and strong. rather heavy and clumsy, masculine. z thin, intelligent, masculine. j full face, not much expression, feminine. f rather strong and fiery. feminine. y very white and rather delicate. feminine. k big and strong, masculine. l well-proportioned; feminine. m reflective, dream-like, epicene, but female rather than male. n square determined face, masculine, rather dark. s thin rather expressive face; masculine. u rather mechanical, masculine. p fierce, strong, resolute, feminine. x thoughtful, intellectual, feminine. q rather full face, masculine. r proud

e. c fierce, active, epicene, rather male than female. t dark, grey, epicene; male rather than female (these genders are only given as a convenient guide) in the vibration of names, concentrate first upon the highest aspirations and upon the whiteness of rtk. astral vibrations and material alone are dangerous. concentrate then upon your trapt, the centre about the heart, and draw down into it the white rays from above. formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system as if setting into vibration the a before you, and as if that vibration spread out into space. the whiteness should be brilliant. the sigils are drawn from the lettering of the rose upon the cross, and these are in trapt, wh

e: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl related to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to t

n the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the invoking whirl related to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to tklm, matter, and zelatorship. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden cup. large, dark spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses

th a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt at the side of the figue the innermost secrets of the illuminati beckon you they vowed you would never know. they thought there was no way you could possibly unmask the sick things they have been hiding. they were wrong. now, thanks to the incredible revelations in this amazing book, you can discover their innermost secrets. you can identify the members of the illumin

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

r, the women's masonic organization, informs its new members that the order teaches them of their duties and obligations "by means of secret signs and passwords."13 the initiate is further instructed that she must bind herself "to preserve the most sacred secrecy respecting the work of the order."14 symbols are more than just pictures. consider: when you and i, as patriotic citizens, see the red, white, and blue flag of the u.s.a. waving aloft, many emotions are aroused in our minds and hearts. memories sometimes gush forth, feelings of love of country, home, and family; perhaps deep appreciation for our country's founders, its constitution, and for the soldiers and servicemen who have died to protect and keep us free. all this bound up in just one symbol. to the masons and other illuminis

the encyclopedia definition explains "an external mystical force beyond the ordinary human sphere" now, the illuminist may imagine that he is merely accessing the "cosmic energy force" or that he is tapping into a "fourth dimension" or the "ethereal atmosphere" the megalomania and rage of the psychopaths 29 thus he may well lay claim that his magical work, or activity, is benign that it is simply white magic, good magic, the right-handed path as the satanists and other occultist call it. but as we shall see, the highest authorities in the occult world admit that there is no essential difference between white magic and black magic (the supposedly bad, evil, left-handed path. magic is magic. who, or what, then, is the illuminist accessing in his ritual performance of magic? from my many year

d plans of the illuminati, witches, satanists, shamans, masons, and other occultists, i declare without hesitation that what these men are doing knowingly in some cases, unwittingly in others, is calling on, that is invoking devils from an invisible realm("beyond the ordinary human sphere. the occult and the masonic communities can call these evil presences by any coverup name they wish the great white brotherhood, shamballa, planetary entities, the hierarchy, etc, but, in fact, the working of magic, i am convinced, is nothing less than the invocation, or inviting, of devils. this, indeed, is a very dangerous activity; yet the illuminati has designed its many rituals, signs, codes, symbols, architecture, art, and other devices so that the world around us has become a veritable grand theate

hindu term "kundalini" or "serpent power."6 a man possessing serpent power is said to operate in a spiritual realm. as such, he is immune to and beyond any human spectrum of morality. whatever he wills is good, based solely on the results and not on any relative moral scale. in essence, the ends justify the means. in such a relativistic theology, black magic is no lesser in moral standing than is white magic. black is white, bad is good, and all things are reversed. power is the ultimate aphrodisiac oh, how thrilling to the egomaniacal illuminati is the realization that they possess 32 codex magica and wield such awesome power within the planetary realm. power is addictive. former secretary of state and illuminati insider extraordinaire henry kissinger once smiled and confided "power is th

nd her theosophical society in the 1920s, is just one of many masonic leaders who have acknowledged the participation of devil spirits. for example, leadbetter says that the ritual for the 30th degree brings forth an angel who is "a great blue deva of the first ray" in the 33rd degree, leadbetter relates, two "splendid fellow workers, spirits of gigantic size as compared to humanity and radiantly white in color are present."19 in fact, leadbetter said that the ritual for the 33rd degree actually links the sovereign grand inspector general of freemasonry with the "spiritual king of the world himself; that mightiest of adepts who stands at the head of the great white lodge, in whose strong hands lies the destinies of earth."20 encourage the frequency of the higher-level elite conveying occul

THAGIRION

n sphere. here one will be united with goals and ideals and be one with the whole of the self. this is the heaven of the religious (or hell for those who rather would go there, the boddhi level or satori in eastern mysticism. for a dark magician the rising to this level brings a feeling of total power, but not in the naive and more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this i

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

would accomplish with ease. the only teaching possible is to show a man how to learn from his own wisdom, and to utilise his ignorance and mistakes. not by obscuring his vision and intention by righteousness. 56 57 58 59. 60 61 62 63 64 65lathe book of the elder kings issued by the thelemic order and temple of the golden dawn official holy book of the novus ordo aureae aurora concerning the great white brotherhood received by sir david cherubim copyright (c) 1989 e.v. 0. there is silence. and now the elder kings make speech: 1. we come in the name of the most beloved one, the most mysterious one, whom is the grand lord of the aeon, and whose holy spirit is the life and light of the whole universe. we come as sacred nourishment, as delicious ambrosia and sweet nectar. we come as a blessed s

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

mes back times three! as ye sow, so shall ye reap. call it what you like, use whatever words you wish, but understand all things move in a circle and you always get back what you put out. it might not be tomorrow, or next year, but somewhere down the road it will come back to you three fold. both the good and the bad. are you ready? this too is the joy of magick! page 3 true magick isn t black or white. the only evil, is in the heart of the user. grimoire of eclectic magick) picking your path( in the movie the craft, the schoolgirls portrayed are not wiccan. if you desire to become a wiccan, contact a gardnerian coven (or some other tradition. apply for admission, learn and follow to the letter the beliefs and teachings of that tradition. if you desire to become a ceremonial magician, cont

se, bell, sword, staff, crystal ball, scrying stone, magick mirror, tarot cards, rune stones, oils, cauldron, mortar& pestle, bolline, and broom. to name a few. your book of shadows, or grimoire, is one of the most important tools you will ever own. in the craft, it was the place where the young witches wrote down their thoughts and spells. called a book of shadows, because magick is not black or white. this is a journal, a collection of rituals, and a personal collection of spell recipes. tradition, states that it must be hand written, with magical inks using a special consecrated pen of art. more often then not, the modern practitioner will have computer scans and printouts taped or glued within its pages. the truly techno-pagan might even have the whole thing stored on their computer s

(or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious su

n your work journal. page 14 visualization or dharana, is the art of controlling your thoughts. this is a required skill in the art of spell casting! h color in your sitting posture, establish your breathing pattern. once you have stilled your thoughts, begin visualizing color as you breath in and another as you breath out. complimentary colors work the best. red: cyan green: magenta blue: yellow white: black h the tatwas these are: a black oval; a blue disk; a silver cresent; a yellow square; a red triangle. h motion start with simple objects, like a spinning wheel, a swinging pendulum, or a bouncing ball. avoid using living objects! again, record the results in your journal. to think, is to create! meditation comes in three basic flavors passive, active, and chant. passive, is the form m

aise their power levels. chants can vary from a one word personal mantra, to a formal group invocation. try this, on an overcast day, sit and chant for five minutes ra, ra, hail ra! record the results in your journal. riding the dragon part one relaxation start by taking three slow deep breaths, clear your mind, and begin your rhythmic breathing pattern 4-2-4-2. hyou are standing upon a beach the white sand beneath your feat is as fine, and soft as baby powder. hlooking out to sea, you become aware that the waves are of prismatic light. as you watch, they change from red to orange, then to yellow, then green, on to blue, indigo, and finally violet. hslowly the waves begin to flow higher up the beach. as they wash over your feet you feel the sensation of lightness flow through your toes. ht

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

hysical bodies. the ba, or soul, was portrayed on the walls of tombs as a human-headed bird leaving the body at death. during a person s lifetime, the ba was an intangible essence, associated with the breath. in addition to the ba, each person possessed a ka, a kind of ghostly double 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 afterlife mysteries 15 a white-bearded rabbi reading the talmud (corbis corporation) which was given to each individual at the moment of birth. as long as people kept control of their ka, they lived. but as soon as they died, it began a separate existence, still resembling the body that it formerly occupied, and still requiring food for sustenance. each person also had a ren, or name, which could acquire a separate existe

turies. there is, of course, greatness in defeating humankind s diseases and in conquering new worlds in outer space, but, osis wonders how the age-old problem, what happens when someone dies, compares with these material challenges? is it not equally important to know the certain answer to such a basic question of human existence? in his a practical guide to death and dying (1988) author john w. white, a founding member of the international association for near-death studies, quotes the philosopher socrates (c. 470 399 b.c.e) statement just before drinking the hemlock that would kill him: to fear death, gentlemen, is nothing other than to think oneself wise when one is not; for it is to think one knows what one does not know. no man knows whether death may not even turn out to be the grea

399 b.c.e) statement just before drinking the hemlock that would kill him: to fear death, gentlemen, is nothing other than to think oneself wise when one is not; for it is to think one knows what one does not know. no man knows whether death may not even turn out to be the greater of blessings for a human being, and yet people fear it as if they knew for certain that it is the greatest of evils. white states that, in his opinion, the current research on death and dying indicates that one s personality will survive death of the body and, in all likelihood, will be reincarnated. death challenges us to find the meaning of life, he writes, and with it, genuine happiness. it is nature s way of goading us to discover our true condition, our real self beyond the transience and ephemerality of th

th it, genuine happiness. it is nature s way of goading us to discover our true condition, our real self beyond the transience and ephemerality of this material world. and not only this world, but all worlds. m delving deeper kubler-ross, elisabeth. living with death and dying. new york: macmillan, 1997. morse, melvin. parting visions: uses and meaning of pre-death. new york: villard books, 1994. white, john. a practical guide to death and dying. wheaton, ill: theosophical publishing house, 1988. willis-brandon, carla. one last hug before i go: the mystery and meaning of deathbed visions. deerfield beach, fla: health communications, 2000. near-death experiences (ndes) in the mid-1970s, the work of such noted researchers as drs. raymond moody, melvin morse, kenneth ring, and elisabeth kuble

k handkerchief out a pocket by one corner. it flew around and then came back and went in again and i wasn t dead any more. hemingway used his own near-death experience in a farewell to arms when he has his fictional hero, frederick henry, undergo a similar experience. the novel s protagonist is also positioned in the italian trenches when a blast-furnace door is swung open and a roar that started white and went red in a rushing wind. henry feels his spirit rush out of himself and soar with the wind. he believes himself to be dead and realizes that there is an existence beyond physical death. then instead of going on, i felt myself slide back. i breathed and i was back. dr. robert crookall, a british biologist and botanist, was one of the great pioneers in the clinical study of near-death e

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

s being an amusing nighttime nuisance. several witnesses reported seeing a bed levitate itself to a considerable height while a number of the wesley children squealed gaily from the floating mattress. the only thing that bothered the children was the creepy sound, like that of a trailing robe, old jeffery had begun to make. one of the girls declared that she had seen the ghost of a man in a long, white robe that dragged on the floor. other children claimed to have seen an animal similar in appearance to a badger, scurrying out from under their beds. the servants swore that they had seen the head of a rodent-like creature peering out at them from a crack near the kitchen fireplace. then, just as the wesleys were getting accustomed to their weird visitor, the disturbances ended as abruptly a

e the mother and her daughters ill so that she would be the one to take care of them. chloe s choice of a confidante proved to be her undoing, for rather than keeping the secret, the woman loudly proclaimed to her fellow slaves that the death of the mistress of the house and her two daughters had not been due to some mysterious sudden illness. a mob made up of both the woodruffes slaves and their white neighbors chased chloe into the surrounding woods where they caught her and hanged her. later her body was cut down, weighted with rocks, and thrown into the river. judge woodruffe closed off the room where the birthday party had been held and never allowed it to be used again while he lived. this decree was relatively short-lived, for clark woodruffe was murdered a few years later. since th

of an alleged wildman footprint is 16 inches long, encouraging estimates that the yeren itself would stand more than seven feet tall and weigh as much as 660 pounds. the scientific committee has also studied and examined eight hair specimens said to have come from yeren ranging through china and tibet. the analyses of the hairs, varying in color from the black collected in yunnan province and the white collected in tibet to the reddish brown from hubei, indicate a nonhuman source, but no known animal. in april 1995, a yeren expedition of 30 members led by professor yuan zhengxin set out for the hubei mountains. although the enthusiastic professor zhengxin expressed confidence that the well-equipped group would capture a yeren within three years, by july most of the expedition members had r

ves dracula s ghost is haunting theme park site, ananova, june 26, 2002 [online] http//www.ananova.com/news/story/sm_616089.html?men u=news.scienceanddiscovery.p. marinas, radu. dracula park plan undead. reuters.com, july 1, 2002 [online] http//reuters.com/jhtml?type= entertainmentnews&storyid=1151684. count dracula theme park with his long, blood-stained talons, his eggshaped head, and his pasty white complexion, schreck s nosferatu looks more like the creature of the undead as seen in the collective nightmares of humankind throughout the centuries. e. elias merhige s shadow of the vampire, released on december 29, 2000, teased audiences with the unsettling suggestion that the monstrous nosferatu (willem dafoe) who assumed the title role in the classic film by f. w. murnau (john malkovich

s describe the activities in dens where as many as 300 undead heads dance, drink, and make merry late into the night. the dress code in such establishments is gothic, darkfetish, faerie, wiccan, or celtic and the overwhelmingly predominant color of the clothing is black. on the rare occasion when a patron of these vampire havens smiles, mittelbach and crewdson noted, one can make out the glint of white fangs. other researchers have discovered that these human living vampires believe that they require blood in order to function at their highest level of proficiency. they realize that they are not really immortal beings, but they may feel that they have extrasensory abilities that border on the supernatural that are accentuated with the ingestion of human blood. most often the vital fluid is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ion to defend christianity from those who would seek to destroy it. regardless of its founders f noble intentions, both groups were used to further political ambitions and soon become nothing more than outlaw gangs. the chinese tongs and triads began as protective associations for merchants and laborers who were being exploited by the ruling establishment or, in the united states, by the dominant white society. in some cities the tongs remain primarily private social clubs engaged in such victimless crimes as illegal gambling. the triad, however, has grown into one of the largest of the worldwide crime organizations. there will always be those envious and unsuccessful individuals who believe that the rich and successful have acquired their wealth and power only through their possession of

ew order of knights who comprised only nine members and were known by others as the gpoor soldiers of the holy city. h it was said that hugues and geoffrey only had one horse between them when they first began their missions of benevolence. then, at the council of troyes in 1127, st. bernard of clairvaux (1090.1153) drew up a code for the order and designed an appropriate uniform, consisting of a white tunic and mantle with a red cross on the left breast. pope honorius ii (d. 1130) approved the following rules of conduct and discipline for the order in 1128. to recite vocal prayers at certain hours. to abstain from meat four days in the week; to cease hunting and hawking. to defend with their lives the mysteries of the christian faith. to observe the seven sacraments of the church, the fou

steward, a marshal, and a treasurer. the states of christendom were divided into provinces, and over each was set a grand master. the grand master of jerusalem was considered the head of the entire brotherhood, which grew in numbers, influence, and wealth to become one of the most powerful organizations in the medieval world. counts, dukes, princes, and even kings sought to wear the red cross and white mantle of the templar, an honor which was recognized throughout europe. in 1139, pope innocent ii (d. 1143) granted the templars an unprecedented mark of papal approval: the churches of the templars were exempt from interdicts; their properties and revenues were free from taxation to either crown or holy mother church. the templars now had the prestige of being triumphant crusaders. they had

at one of the leopard cult fs jungle shrines, but if circumstances demanded a more immediate shedding of blood, the rite could be conducted with the ceremonial twopronged steel claw anywhere at all. the first really serious outbreak of leopardcult murders in sierra leone and nigeria occurred shortly after world war i (1914.18. at that time, it was believed the cult was suppressed by the region fs white administrators because many of its members were captured and executed. however, in actual fact, the leopard men simply went underground, continuing to perform ritual murders sporadically every year over the next two decades. in 1946, the leopard men became bold and there were 48 cases of murder and attempted murder committed by the leopard cult in that year alone. and it soon became obvious

e leopard men simply went underground, continuing to perform ritual murders sporadically every year over the next two decades. in 1946, the leopard men became bold and there were 48 cases of murder and attempted murder committed by the leopard cult in that year alone. and it soon became obvious that, much like the mau-mau in kenya, the leopard men had begun directing many of their attacks against white men as if to convince the native population that the cult had no fear of the police or of the white rulers. the trend continued during the first seven months of 1947, when there were 43 known ritual killings performed by the leopard cult. terry wilson had been district officer of a province in eastern nigeria for only six months when, early in 1947, he discovered that the leopard men had beg

THE GOD OF THE WITCHES

ncommon as not to be of importance as a food animal.horned gods were common in mesopotamia, both in babylon and assyria. the copper head found in one ofthe gold-tombs at ur, is very early; possibly earlier than the first egyptian dynasty. it is about half life-size,and the style and workmanship show an advanced stage of metal-working. the eyes were originally inlaidwith limestone or shell for the white of the eye, and lapis lazuli for the iris. the head wears two horns, anumber which at a slightly later period would indicate that the wearer was an inferior deity; for, during manycenturies, the position of a deity in the babylonian pantheon was shown by the number of horns worn. thegreat gods and goddesses had seven horns, which is the reason that the divine lamb in the book ofrevelation wa

ever reached britain is excessively unlikely, but the tonsure ofpriests was a heathen custom before it was adopted by christianity, and the name given to the local tonsure inengland is suggestive of the name of a heathen god.the aberdeen witches, tried in 1597,[43] called their grandmaster "christsonday. andro man confessed"that christsonday came to him in the likeness of a fair angel and clad in white clothes, and said that he wasan angel, and that he should put his trust in him and call him lord and king" and again "the devil thymaster, whom thou callest christsonday and supposest to be an angel and god's godson2424albeit he has athraw by god and sways to the queen of elfin2424is raised by speaking the word benedicite and is laid byspeaking the word maikpeblis. suchlike thou affirmest th

rtal" women and fairy men were also not infrequent; but unless the girl wascaptured and kept as a prisoner in the home of the fairies, she remained comfortably in her own village,where she was visited by her fairy husband, and the children were not to be distinguished from "mortal"children. this shows that the cross between mortals and fairies was less distinguishable than one betweenmembers of a white and of a coloured race.the accounts of fairies, when given by people who for various reasons were unaffected by the influence ofshakespeare, show them as real human beings, smaller than those who made the records but not verynoticeably so. they lived in the wild uncultivated parts of the country, not necessarily because they were the god of the witcheschapter ii. the worshippers17dispossesse

weavingtheir cloth on the cottager's loom. the yarn used was generally wool and was occasionally undyed (calledloughtyn in the isle of man, more often it was green or blue. the colours were dark as in the hunting-tartansof the highlands, and the extremely dark blue gave rise to the belief in the black fairies. as john walsh[22](1566) expresses it "there be three kindes of fairies, the black, the white, and the green, of which the blackbe the woorst. a century later isobel gowdie[23] volunteered the information that "the queen of fairy isbrawly clothed in white linens, and in white and brown clothes, etc, and the king of fairy is a braw man, wellfavoured, and broad-faced, etc" it is most unfortunate that the recording clerk always put "etc" when isobelbegan to give any real details about t

there is no record of yellow being worn by thefairies; blue, black, green, and a little red, were the chief colours. green was the favourite colour, the reason,probably being that the fairies were originally hunters, and green made them less visible to their quarry.later, when they themselves were hunted, green was the best colour in which to move unobserved in a forestor to lie hidden on a moor. white garments are often recorded; these were probably of linen bleached in thesun. in many stories there are accounts of the fairies spreading their linen on the grass, and the extraordinarywhiteness of the material is always the subject of admiration. isobel gowdie in the passage quoted above,appears to have been struck with the fairy queen's white garments.the fairy men of lower rank wore trous

THE HOLY ROSARY OF THE BRETHREN

forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many

us the gift of a firm faith. recite: ave maria. step 5: second of three beads together, repeat the following: i salute thee, mother of god; obtain for us the gift of a constant hope. recite: ave maria. step 6: third of three beads together, say the following: i salute thee, spouse of the father; obtain for us the gift of an ardent charity. recite: ave maria. step 7: visualize the infinite divine white brilliance and focus on your higher genius. recite: sanctus est tu dominus de mundi. first decanate: step 8 (first bead) vibrate: a) y b \yhla c) lakym step 9 (first bead) 6 say the following: nequaquam vacuum. step 10 (first bead) recite: pater noster. step 11 (first bead through the tenth bead) recite: ave maria. end of first decanate step 12: single bead: sanctus est tu dominus de mundi

THE KEY TO THE MYSTERIES

ast! caste as pure love, great as the desire of motherhood, come and teach the children of islam the mysteries of paradise, and the secrets of beauty! invite them to the festival of the new alliance! there, upon three thrones glittering with precious stones, three prophets will be seated. 54 the tuba tree will make, with its back-curving branches, a dais for the celestial table. the bride will be white as the moon, and scarlet as the smile of morning. all nations shall press forward to see her, and they will no longer fear to pass al sirah; for, on that razor-edged bridge, the saviour will stretch his cross, and come to stretch his hand to those who stumble, and to those who have fallen the bride will stretch her perfumed veil, and draw them to her. o ye people, clap your hands, and praise

this, at the bottom of this section and like that noted above- even harder to recognize, but this is the usual position for "omega. the third section from the top and second from the bottom has two pillars issuing from the cloud. these have fluted capitols and ringed bases extending to form trapezoidal forms. the pillar to the left is black and marked at center with "b, while that to the right is white with "j. to the left is "hyle. to the right in rows "briah "aziah" and a small rectangle. there is a crescent moon between the bases of the drums, horns angled right and slightly upward. the lowest portion shows feet issuing from the bases of the pillars and cocked outward on a mass of rock to the left and a sea to the right" gr:eta beta-alpha-sigma-iota-lambda-epsilon-iota-alpha (the kingdo

the poet, or rather the poetry which adores. but, woe to the lover if he changes the magnetic current and pursues in his turn, with a single look, her whom he should only attract! the sacred love, the virginal love, the love which is stronger than the tomb, seeks only devotion, and flies in terror before the egoism of desire. orpheus knows it; but, for an instant, he forgets it. eurydice, in her white bridal dress, lies upon the marriage bed; he wears the vestments of grand hierophant, he stands upright, his lyre in his hand, his head crowned with the sacred laurel, his eyes turned towards the east, and he sings. he sings of the luminous arrows of love that traverse the shadows of old chaos, the waves of soft, clear light, flowing from the black teats of the mother of the gods, from which

f her 121 tears; the song of castor and pollux, whom death could not divide, and who love alternately in hell and upon earth. then he calls softly eurydice, his dear eurydice, his so much loved eurydice: ah! miseram eurydicen anima fugiente vocabat, eurydicen! toto referebant flumine ripae. while he sings, that pallid statue of the sculptor death takes on the colour of the first tint of life, its white lips begin to redden like the dawn. orpheus sees her, he trembles, he stammers, the hymn almost dies upon his lips, but she pales anew; then the grand hierophant tears from his lyre sublime heartrending songs, he looks no more save upon heaven, he weeps, he prays, and eurydice opens her eyes. unhappy one, do not look at her! sing! sing! do not scare away the butterfly of psyche, which is abo

became convulsively agitated "no, no" she cried sobbing "i will not! i shall be giddy; i should fall! oh, hold me back! hold me back "no, descend "where do you want me to descend "into hell "but it is horrible! no! no! i will not go there "go there "mercy "go there. it is my will" the features of the sleep-waker become terrible to behold; her hair stands on end; her wide-opened eyes show only the white; her breast heaves, and a sort of death-rattle escapes from her throat "go there. it is my will" repeats the magnetizer "i am there" says the unhappy girl between her teeth, falling back exhausted. then she no longer answers; her head hangs heavy on her shoulder; her arms fall idly by her side. they approach her. they touch her. they try to 125 waken her, but it is too late; the crime was ac

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

an would be expected. she is the mother of all magick, she lives in the blackened flame of both man and woman. you cannot walk the path of magick and shut her out. she devours or blesses, her kiss means everything. invoke the goddess and listen well to her words. she is babalon, the crimson harlot who rides the infernal beast of the sun. she is az, the primal instinct of sexual hunger, she is the white goddess, who would caress you before removing the flesh of her pale face to reveal a ravenous wolf. lilith hecate is the triple mooned initiator, she who guides upon the path. in inspired lore, cain was initiated by lilith. she is the source, the point of luciferian transference. the purpose of the descriptions of the grimoires is to offer a basic form of guidance through them, how one can g

THE MAGICIAN S KABBALAH

ot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided into chockmah and binah, whilst the crown of the head is of course kether. the greater and lesser holy assemblies of the zohar elaborate on this symbolism at length. resh is also (via the sun card) allocated to the sephirah tiphareth, which is to say "consciousness" and is the state of mind dealt with physically b

r, and link colour to a theory similar to sound, where notes vibrate across octaves to achieve different levels of sound. the maxim of colour, sound and number systems is that they all relate to frequencies of vibration, and the universe is seen as a constantly active system which may be reduced to ranges of energy arrayed in levels of frequency. king scale: blue- the sky (masloth. empress scale: white, flecked red, blue, yellow- the robe of the justified osiris is of these colours, which are those of the creative energy fulfilled as white. emperor scale: blue pearl grey- derived from the king and queen scale by simple admixture. queen scale: grey- refers to the cloudy appearance of the human seed, and the transmission of the white of kether to the black of binah. also the grey traditional

tal initiations, as a preshadowing of the rose cross of tiphareth and the rose of light in kether. charles harness uses this symbology in his magnificent short story "the rose, where the next stage of human progression is embedded in the ballet of the "nightingale and the rose. in the original story of oscar wilde's from which this fictional ballet is based, the nightingale sacrifices itself on a white rose in order to make it red. this could be read as the sacrifice of netzach, where sensual passion is tranfused into mystical passion through the path of death, the tarot atu placed on the path uniting netzach and tiphareth. one other aspect of netzach expressed in the psyche is that of the instinctual construct. this construct can be broken into a number of "circuits; bio-survival, emotion

e of those events which spread out from this action. these might be mapped as a series of circular ripples moving out from a central point. note any cyclic or spiral sequences, such as when the original event gets repeated, but in a slightly different format (this is the same process as found in fractal patterns. 2. make a list of apparent opposites, such as day and night, hot and cold, black and white, and so forth. try in each case to find the merging point between them, and observe that all dualities are in fact points along a sliding scale. note how the two of pentacles in the tarot demonstrates this fact. chapter three 1. the goddess is often represented as a triad of personifications; maiden, mother and crone. make a list of the characteristics of each of these three forms, and obser

ion work, i would recommend the alternative ritual of the "rose-cross" for this, which may be found in the "complete golden dawn system of magic" the ritual 1. stand facing east, which is the place of sunrise and hence the dawning of the light of awareness. 2. perform the kabbalistic cross as follows (i) touch the point above your head with first two fingers of right hand and visualise a globe of white light at that point (kether. vibrate the sound ateh("thou art (ii) bring hand down to point at the feet, and visualise standing on a russet globe (malkuth. vibrate the sound malkuth("the kingdom. as you move the hand, visualise a line of light connecting each globe, which will finally form the cross (iii) bring hand to touch the right shoulder, and visualise a globe of light there. vibrate v

THE MARTINIST OPERATIVE GENERAL RITUAL

8 degrees (f. in case where a dining room is used, it is necessary to close it for at least 12 hours before the operation and, after having it well ventilated, a small quantity of incense should be burned to purify it. once the room is closed, it is absolutely necessary to forbid entry into it to any woman during her menstrual "impurity. 4. clothing: the best, of course, is to wear an alb made of white linen as it is a traditional vestment. a red, silk or cotton cordelier is worn, long enough to make two turns around the waist and to hang over the left leg in two fringes. the fringes, each no more than 24 inches long, should end, each, with a tassel made of the same material ie: cotton or silk. such albs and cordeliers can be obtained from the choral and church supplies firms, but of cours

a piece of crimson red cloth, linen or silk, approximately 25 square inches- which is according to the dimensions of the pyramid cubit, the sacred cubit of the egyptians, which served as a unit of measure since the construction of the temple of solomon7. the traditional martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centre of this cloth. it will be perfectly satisfactory and as efficient, to place as a substitute the metal jewel of the order on the right side of the central luminary, if the pantacle cannot be embroidered, etc. the pantacle should be embroidered in red and white if the operational cloth is made of white linen or silk. the operational cloth should be hemmed plainly, without any tr

on which the compiler knows is being substituted by certain brethren who practice the operation regularly (1) if the room being used for the operation has any unsuitable pictures on the walls, these must turned around (2) if the operator is not a martinist he/she will wear the alb, cordelier and sandals (3) if the metal jewel of the order is not available, the pantacle) may be drawn on a piece of white virgin paper (virgin paper is paper that has not been drawn on or written on before (4) a french onion soup bowl makes an excellent censer (5) if the frankincense cannot be obtained in its original "tear drop" form, regular frankincense may be used. the important point is that it be pure frankincense and not a mixture of incenses (6) any sword or poignard may be used as long as it has a stra

THE MIDDLE PILLAR

every man. it is not yet the moment to enter into a disquisition on the intricacies of magical ritual. but in order to expound fundamental psychological and spiritual principles it is necessary to refer to what are known technically as the two pillars.5 half-way between the east and west, and north and south, in a properly instituted temple are placed two upright pillars.6 one of these is colored white, the other black. these pieces of lodge furniture are emblematical of the two opposites functioning in the diverse operations of nature. just as the temple represents in miniature the whole of life by which we may ever be confronted, or, rather, the manifold parts of our own inner nature, so these two pillars symbolize some aspect of these phenomena. they represent light and darkness, heat a

eel it might be better to have the magician start and finish in the center of the room, facing east. he can move to the east to trace the first pentagram and then continue around the circumference of the temple. he would only need to stand in the center of the room whenever performing the qabalistic cross and the invocation of the archangels. 23. the pentagrams could also be visualized in flaming white light. white light has a tendency to be seen on the astral as bluish light by clairvoyants. 24. each is a "tetragram" the qabalistic cross and the pentagram ritual 67 25. the element of fire corresponds to our will and feeling faculty, water to our creativity and intuitive faculty, air to ow intellect and thinking faculty, and earth to our faculty of sensation. 26. see part two, chapter nine

closed, breath being inhaled and expired steadily. above all the mind should be quiet, calm, and still. when familiarity with the exercise is obtained, it may be performed sitting or lying down. these preliminary conditions being fulfilled, let the student begin by transferring his attention to that region immediately above the crown of h s head, where he should endeavor to visualize a sphere of white brilliance. to accomplish ths may take some little whle. several attempts may be required before any realization of ths center occurs. but when it has been obtained, let it be regarded with a certain sense of devotion, and contemplated as being the spatial correlative or correspondence of the vital core of h s being. this devotional attitude should enliven it considerably, and the sense of l

p the spiral. repeat the same movement again and again, until eventually you feel the distinct sensation of a wkurling of spiritual power whch gradually rises from the feet to the thighs, its spiral-current still fairly close and connected, over-lapping. those immediately below. from the thighs, the whirling or spiral proceeds up the trunk tightly enwrapping or enswathng it with a bandage of pure white light. ths continues, until once more the current returns to rest in kether. ths completes the formulae of circumambulation, as the method is sometimes called.2 these circulatory movements will be referred to again later, and the student is asked to pay special attention to them. the chinese yoga instruction, the secret of tlze golden flower,3 has a sentence or two which is very apposite to

own development and progress. the additions referred to are the colors of each center to be visualized whilst vibrating the name. this notably changes and stimulates the reaction of the sephirah. care is needed, and that is why it is recommended that for months the student should not apply himself to this color scheme, contenting himself exclusively with the visualization of the light-centers as white in color. kether is of pure white brilliance, and the rays that it emits and radiates upon the personality are of the same hue. lavender-blue is the color that is traditionally associated with daath. tiphareth is gold, whilst yesod is purple or puce. it is when we approach the consideration of the malkuth color that we experience some difficulty. tradition gives us several scales of color al

THE MOTHMAN PROPHECIES

and temporary eye damage. even temporary blindness. after viewing a strange flying light in the night sky. one of the most extreme cases of ufo blindness occurred on the night of wednesday, october 3, 1973, in southeastern missouri. eddie webb, forty-five, of greenville, saw a luminous object in his rear-view mirror. he put his head out the window of his truck and looked back. there was a bright white flash. webb threw his hands to his face, crying "oh, my god! i'm burned! i can't see" one lens had fallen from his glasses and the frames were melted. his wife took over the wheel of their vehicle and drove him to a hospital. fortunately, the damage was not permanent. what puzzled me about connie's case, however, was that she had not seen a splendid luminous flying saucer. she had seen a gia

ed helplessly. finally she showed him how to cut the steak and spear it with the fork. he sawed away at the meat. clearly he really was hungry "where are you from" she asked gently "not from here "where "another world" boy, another put-on artist, she thought to herself. the other waitresses gathered in a corner and watched him as he fumbled with his food, a stranger in a strange land. vi. a large white car with a faulty muffler wheezed and rattled up the back street in new haven, west virginia, where connie carpenter lived, and jack brown knocked at her door "i'm a a friend of mary hyre's" his strange demeanor and disjointed questions distressed her and disturbed her husband, keith, and her brother larry. it quickly became obvious that he was not particularly interested in connie's sightin

"well, that's what he did. he acted like he had never seen any before. he picked up the bowl and tried to drink it. i had to show him how to eat it with a spoon" mrs. butler was describing the man who had visited her in may 1967, following a flurry of ufo sightings in owatonna. he said he was major richard french of the u.s. air force although he was dressed in civilian clothes and was driving a white mustang. his neat gray suit and everything else he was wearing appeared to be brand-new. even the soles of his shoes were unscuffed, unwalked upon. he was about five feet nine inches tall, with an olive complexion and a pointed face. his hair was dark and very long too long for an air force officer, mrs. butler thought. unlike jack brown, major french was a fluent conversationalist and seeme

. it was a modest but comfortable home and, like mary hyre's office, had been a focal point for strangers ever since linda, roger, and another couple had seen the "bird" the preposterous winged man of point pleasant the year before. now there was a steady flow of friends and neighbors stopping by to look at the new baby, one of the few joyous occasions that bleak december. when jack brown's noisy white car pulled into the mcdaniel driveway he was welcomed as so many reporters, monster hunters, and ufo researchers had been before him. he 'announced himself as a friend of mary hyre, gray barker, and john keel and entered the house hauling a large tape recorder which he set up on a kitchen table. it became immediately obvious that he was unfamiliar with the machine and didn't know how to thre

matching his description. gray had phoned me the night of the disaster and mentioned hearing a radio interview in which a witness reported seeing a flash of light just before the bridge went down. afterward it became clear that this was a flash caused by snapping power cables strung along the bridge. jack brown was never seen again. he did not turn up in other ufo flap areas. he just got into his white car and rattled off into the night, joining all the other smiths, joneses, kelleys, and frenches who seem to serve no purpose except to excite the latent paranoia of the ufo enthusiasts and keep one set of myths alive. ix. in room 4c922 of the pentagon building in 1966 there was an l-shaped cubicle occupying about fifty square feet of area. a gray-haired, grim-visaged lieutenant colonel name

THE NECRONOMICON SIMON VERSION

eated, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummutiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpent, and man was created from the blood of the slain comman

uman body, and hence, the human consciousness, to give it existence. science is coming around to accept the fact that the will does exist, just at the point where psychology has determined it does not- in the behaviourists vain attempt to eradicate what has always been known to constitute vital parts of the psyche from their consideration in pseudo scientific experimentation, leaving us with the "white mice and pigeons" of koestler's the ghost in the machine. science, ancient sister of magick, has begun to realize the human potential that resides, inconspicuously, in the spiral-mapped matter of the brain. just as the magicians, accused of trafficking with the devil, were said to have developed tremendous power over natural phenomena, science has ascended to that realm unblamed, and guiltle

magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much the same fashion that the chief of police of amity slays the great white shark in benchley's novel jaws, blowing an evil wind (the oxygen tank) into her mouth and sending in an arrow (bullet) in after it to explode her. surely, the two or three most box-office successful films of the past few years, jaws, the exoricst and, perhaps, the godfather, are an indication that the essence of sumerian mythology is making itself felt in a very real way in this, the latter

to the goddess. it was thus that i descended into the foul pits that lie gaping beneath the crust of the earth, and commanded demons. she is similarly the goddess of love, and bestows a favourable bride upon any man who desires it, and who makes the proper sacrifice. but know that inanna takes her own for her own, and that once chosen by her no man may take another bride. her colour is the purest white. her manifestation is in the metal copper, and also in the most beautiful flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess chose

flowers of a field, and in the saddest death of the battlefield, which is that field's fairest flower. her gate is the third you will pass in the rites that follow, and in which place you will be of a heart to stay; but turn you face to the road that leads beyond, for that is your genuine goal, unless the goddess choses you. her step on the ladder of lights, built of old in babylon and at ur, is white. this is her seal, which you must engrave on copper, venus being exalted in the heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the fol

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

resin of pine tree burn in this bowl. remove the dark energy that s invaded my home. while picking holly holly sprig, come with me into my home where you shall be united with your elven family. joyous festivities upon my hearth where we eagerly await the sun s rebirth. to life eternal, to the sun and to earth! eliza fegley http//www.sacredspiral.com free me loosely bind a dark feather with a thin white thread to a tree and say the following: from stress and heartache, free me. from all the chaos of the days, free me. from stagnant thoughts, free me. from idleness and feelings of helplessness, free me. wind, free me! walk away. when the wind tugs the feather from the tree, you will be freed. candle enchantment candle tall. candle bright. candle burn all through the night! eliza fegley http/

THE SIGIL OF ADVERSARY

, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men and women to your cause. be careful in the use of this sigil, as it may invoke compassion or complete de

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

chariot, o sun! lend me fierce feet, winged sandals, wings as wide as thine, o east wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indr

ith the great songs of love in the next chapter. as a singer of love-songs aleister crowley excels. the following is from gthe star and the garter h: your lips are gathered up to mine; your bosom heaves with fearful breath; your scent is keen as floral wine, inviting me, and love, to death *the star and the garter, vol. iii, p. 11. also the following is charming in its simplicity: she has a lithe white body, slim and limber, fairy-like, a snake hissing some babylonian hymn tangled in the assyrian brake *the star and the garter, vol. iii, p. 10. a curious swinburnian strain of passion is found wedged in the satiric lines of gwhy jesus wept. h percy, the youth flatulent with love, chants to his angela. society. thus: to me she is the rosy incarnation of a kiss, the royal rapture of a young d

remarkable. let us now pass from what i may call the poetic iconomachy to the poetic iconolatry of these poems; from aleister crowley fs war against poetic form, to his adoration of poetic imagery; and then to the keynote of the whole of his poetry, and, as we shall presently see, his philosophy as well, namely. ecstasy. in ggargoyles h we find several truly wonderful picture poems. thus in gthe white cat h: hail, sweet my sister! hail, adulterous spouse, gilded with passionate pomp, and gay with guilt: rioting, rioting in the dreary house with blood and wine and roses splashed and spilt about thy dabbling feet, and aching jaws whose tongue licks mine, twin asps like moons that curl, red moons of blood! whose catlike body claws, like a white swan raping a jet-black girl, mine, with hyster

beautiful breast of the nile. we have swooned through the midday exhausted by the lips. they are whips. of the sun, the horizon befogged and befrosted by the haze and the grays and the dun of the whirlings of sand let loose on the land by the wind that is born of the sun. thrilled through to the marrow with heat we abode (as we glode) on the river. every arrow he launched from his seat, from the white inexhaustible quiver, smote us right through, smote us and slew, as we rode on the rapturous river. sweet sleep is perfection of love. to die into dreams of my lover, to wake with his mouth like a dove kissing me over and over! better sleep so than be conscious, and know how death hath a charm to discover *gargoyles, vol. iii, p. 94. but not until we read gthe eyes of pharaoh h do we read on

h into the eddying cataracts of life, an essential spirit light gilding once again the sepulchral abode of a corpse. for a moment we behold god, face to face, but for a moment only, then all again is night. keats attained, and so did shelley and browning. read the last verses of the gprometheus unbound h and ga grammarian fs funeral, h and all will be plain; and it is this same ecstasy that burns white in these two superb poems, which flames a bright star of beauty guiding us on our long journey across the hundred thousand leagues of the empire of crowley fs pen. we find it shining brightly over almost every page, a fact which renders the task of quoting nigh endless. already we have cited a dozen or more examples. volume i flames like a subtly gemmed ring with the ecstasy of many moments

THE TAROT OF C C ZAIN

is tarot pattern was developed by an american occultist and astrologer, elbert benjamine (aka c.c. zain, 1881--1951, the founder of the church of light. decker and dummett in a history of the occult tarot report that zain's lessons 22 through 33, forming a study course on the tarot, were originally issued in 1918 (as separate papers. on this early stage the church of light used a set of black and white tarot cards, where the majors and courts were taken from the saint-germain illustrations while the minors were original images. i would suggest calling this design brotherhood of light (bol) i. in 1927, still according to decker and dummett, c.c. zain published his tarot lessons 22-33 as a book, sacred tarot- obviously illustrated with bol i cards. in the early 1930s in the church's quarterl

wn once again by stephanie chen. some of them (ix, xv, xx) were dramatically changed and looked now more like bol i. this design is, in our terms, bol iii. so for quite some time the church of light had been publishing a book with bol iii illustrations and a bol ii deck, which are quite different in many details. eventually a decision was made to produce a new bol deck (bol iv- first in black and white (release planned on summer 2003) and then full color (2004. all the 78 cards have now been redrawn using computer technologies. zain's book, sacred tarot, gives a plenty of occult and other correspondences for each of 22 major arcana (and brief meanings of all other cards. however below i show only their titles, divinatory meanings and descriptions. i strongly encourage everybody to obtain a

y to obtain a copy of the book for the whole lot of other fascinating and well-knit data. the magus--arcanum i. in divination, arcanum i may be read briefly as will or dexterity. arcanum i is pictured by a magus, type of the perfect man, that is to say, in full possession of his moral and physical faculties. he is represented standing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a girdle; it is the symbol of eternity which alone circumscribes his endeavors. his forehead is girt with a circle of gold. gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. the right hand of the magus holds a scepter of gold, surmounted by a ci

nce; the high held sword is the emblem of physical victory; and the scepter indicates mental conquest. this scepter is surmounted by a square, a circle, and a triangle. the square is the emblem of matter, the circle indicates the realm of spirit, and the triangle is the emblem of mind; together denoting the perpetual dominion of intelligence over all realms and forces of nature. two sphinxes, one white and the other black, are harnessed to the car. a sphinx, as composed of the four emblems of the zodiacal quadrants, indicates the passage of time. the white sphinx signifies fortunate periods, and the black one signifies periods of adversity; both of which serve the soul victorious over the ordeals met in its pilgrimage of eternal progression. the balance--arcanum viii. in divination, arcanu

se security which results from material success and the reliance upon purely material science, as well as the sure punishment which is attracted ultimately by all those who use magical forces in the attainment of selfish ends. the star--arcanum xvii. in divination, arcanum xvii may be read as truth, hope or faith. arcanum xvii is figured by a blazing star of eight rays in the center of which is a white trine with point upward joined at its base to a black trine with its point downward. this star is surrounded by seven other stars. it hovers over a nude young girl who has one foot upon the sea and one foot upon the land, and who pours the fluid of universal life from two cups, one of gold, the other of silver. near the girl is a flower of three blossoms, and above the upper one a butterfly

THE ABYSS AND TABAET

ft-hand path. there is power for those willing to drink from the cup of the beast and his bride, the devil's harlot. herein is the path as walked by one who seeks to reveal the true path of ahriman and lilith-az, to manifest in flesh the spirit of azi dahaka and cain. herein is magick from the foundation to higher pathworkings of sorcery and black magick. here the works which burn away the modern white-washing of so-called magick and or witchcraft. herein are the rituals of lucifer, ancient persian sorcery, goetic magick and forbidden sex magick" for more than a decade left hand path and dark witchcraft expert michael w. ford has labored in the forbidden fields of the dark side of the occult, lit by the pale moon of luciferian ambition and satanic drive. luciferian witchcraft represents pe

THE BOOK OF GATES

to a corridor. it is 13 ft. 4 in. long, 7 ft. 6 in. wide, and has 18 steps. at the bottom we entered a beautiful corridor, 3 6 ft. 6 in. by 6 ft. 11 in. p. 76 [paragraph continues] we perceived that the paintings became more perfect as we advanced farther into the interior. they retained their gloss, or a kind of varnish over the colours, which had a beautiful effect. the figures are painted on a white ground. at the end of this (corridor we descended ten steps, which i call the small stairs, into another, 17 ft. 2 in. by 10 ft. 5 in. from this we entered a small chamber, 20 ft. 4 in. by 13 ft. 8 in, to which i gave the name of the room of beauties; for it is adorned with the most beautiful figures in basso relievo, like all the rest, and painted. when standing in the centre of this chambe

ded to contain the articles necessary for the funeral ceremony. the pillars are 3 ft. 4 in. square, and the whole beautifully painted as the rest. at the same end of the room, and facing the hall of pillars, we entered by a large door into another chamber with four pillars, one of which is fallen down. this chamber is 43 ft. 4 in. by 17 ft. 6 in; the pillars 3 ft. 7 in. square. it is covered with white plaster, where the rock did not cut smoothly, but there is no painting on it. i named it the bull's, or apis' room, as we found the carcass of a bull in it, embalmed with asphaltum; and also, scattered in various places, ail immense quantity of small wooden figures of mummies 6 or 8 in. long, and covered with asphaltum to preserve them. there were some other figures of fine earth baked, colo

g inside it these gods are described as "the holy gods who are in the p. 109 [paragraph continues] tuat" along the front of the twelve shrines stretches an enormous serpent, the duty of which is to protect those who stand in them. beyond the shrines is a long basin or lake of boiling water, with rounded ends, in which stand up to their waists twelve mummied gods, with black heads, who either have white bodies, or are arrayed in white apparel; in front of each god grows a large ear of wheat. these gods are described as "the gods in the boiling lake" the texts which relate to both groups of beings are as follows- p. 111"[those who are in] their shrines are the members of the god whose shrines the serpent seti guardeth. ra saith unto them-'open ye [the doors of] your shrines, so that my radia

t hand, and holds in his left a sceptre and the end of a chain which fetters a serpent in coils. the name of the first serpent is uamemti, but of the remaining four no names are given. the five gods appear to grow out of the great chain, and are called seb, mest, hapi, tuamutef, and qebhsennuf. at the end of this section of the scene stands the bearded mummied figure of khenti-amenti, wearing the white crown and the menat, and holding the sceptre in his two hands. p. 271 click to view the setefiu and other gods holding apep in restraint. of the eight gods (i.e, the antiu and henatiu) it is said "those who are in this picture rise up (or, stand) for ra, and ra riseth and cometh forth for them [and they say 'rise, ra, be strong, khuti; verily we will overthrow apep in his fetters. approach n

gh which the god passed into the previous division; at the entrance to the crate proper stands a bearded, mummied form called metes, and at its exit stands a similar form called shetau. the corridor is swept by flames of fire, which proceed from the mouths of two uraei, as before. in the space which is usually guarded by a number p. 280 of gods stand two sceptres, each of which is surmounted by a white crown; the one on the right is the symbol of osiris (sar, and the other of horus. between the sceptres is a line of text, which reads-"they say to ra'[come] in peace [come] in peace [come] in peace [come] in peace! o thou whose transformations are manifold, thy soul is in heaven, thy body is in the earth. it is thine own command, o great one" the monster serpent which stands on his tail and

THE SECRET RITUALS OF THE OTO

st esoteric instruction and introductory remarks on the passing into rosicrucianism and hermetic science. 6 historical templar knight kadosh grand inspector general a full history of the templars and their ceremonies. 7 mystic templar (colour violet) mystic masonry theoreticus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that taught in seventh degree. technical perfection of practice. achievement of technical results. mystical interpretation of achieved technical results. 9 illuminatus perfectus (colour purple red) illumism the supreme degree is dedicated to practical application. file//c /documents%20and%20settings/michael..0secret%20

to promote the glory of the rosie cross and the welfare of mankind will entitle me to your favourable opinions. assuring you that i shall not fail to redeem my pledge of allegiance to this sovereign chapter, and to devote my rose and cross to the prosperity and happiness of the princes of this sublime degree, i subscribe myself (signed (iv* the furniture of a chapter of rose croix red room altar. white silk altar-cloth, with rose 49 on gold cross 5 with 4 green rays. super-altar. black. 7 steps. copy of stele of revealing. 33 lights. 33 roses. paten and chalice. cakes of light and red wine (optional. crystal globe: image of babalon &c. but no male symbol) thrones. one each side of the altar for m.w.s.55 and h.p.56 one in west for g.m.57 file//c /documents%20and%20settings/michael..0secret%

(sits) g.m (sits (all seat themselves) reception of postulant first point m.w.s: very excellent and perfect princes, the business of this evening is the reception of brother (sister (h.p. retires to red room, or acts as introducer. m.w.s. takes position on tau, setting up the. and placing the crucifix on his breast. g.m. draws sword, and goes without veil. introducer, who has habited postulant in white, with iv apron, and placed the v.s.l. in his hand, takes the petition to g.m. who takes it to m.w.s. who says: admit the postulant! introducer returns to postulant, and leads him amid strains of martial musick to the outer veil. then he knocks. g.m. draws veil) g.m: who are you? introducer: a member of the body of initiates. g.m: whither go you? introducer: to the immortal mansions of babalo

ompanions of the order of the holy grail the temple is that of egypt, octagonal with two pylons, six mirrors. the canopy is of blue embroidered with golden stars. above the mirrors are 77 lights with reflectors, each mirror having 11, and the pylon of the west 11 of larger size. here hangs the volume of the sacred law. of the altar it is not written. the knights and dames are clad in the black or white velvet or silk tunics and knee-breeches and silk stockings of the iv but instead of the mantle of green velvet is a mantle of black velvet. the garter is black with gold lettering: the shoes black with gold buckles. the collarette, eagle and sash of 30 are worn. the tassels of the mantle are of gold cord. the cap is that of a templar, but black with the insignia in gold. sword and belt are b

t, i now re-invest you with the insignia of our order. this ring of profession is always to be worn on the right thumb. its inscription v.d.c.a. stands for vult deus sanctum amorem, and for certain other words which will one day be communicated to you. this eagle is that of frederick of prussia, who first shook the power of the papacy. the insignia are black, particularly the mantle, which though white within, a symbol of our light and purity, shews that we must still walk in a cloak of darkness and secrecy; for light and freedom are not fully ours. yet in secret we may still worship as we will (all officers resume places in temple. g.c. passes in giving sign, grip and word. cand. follows him. temple is now in light) behold our god, baphomet, the unutterable one, the bearer of the holy gra

THE HOLY BIBLE KING JAMES VERSION

ll come for my hire before thy face: every one that [is] not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me. 30:34 and laban said, behold, i would it might be according to thy word. 30:35 and he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted [and] every one that had [some] white in it, and all the brown among the sheep, and gave [them] into the hand of his sons. 30:36 and he set three days journey betwixt himself and jacob: and jacob fed the rest of laban s flocks. 30:37 and jacob took him rods of green poplar, and of the hazel and chesnut tree; and pilled white strakes in them, and made the white appear which [was] in the rods. 30:38 and he set the rods which he ha

th thee, and shew kindness, i pray thee, unto me, and make mention of me unto pharaoh, and bring me out of this house: 40:15 for indeed i was stolen away out of the land of the hebrews: and here also have i done nothing that they should put me into the dungeon. 40:16 when the chief baker saw that the interpretation was good, he said unto joseph, i also [was] in my dream, and, behold [i had] three white baskets on my head: 40:17 and in the uppermost basket [there was] of all manner of bakemeats for pharaoh; and the birds did eat them out of the basket upon my head. 40:18 and joseph answered and said, this [is] the interpretation thereof: the three baskets [are] three days: 40:19 yet within three days shall pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds

n old lion; who shall rouse him up? 49:10 the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him [shall] the gathering of the people [be] 49:11 binding his foal unto the vine, and his ass s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 49:12 his eyes [shall be] red with wine, and his teeth white with milk. 49:13 zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto zidon. 49:14 issachar [is] a strong ass couching down between two burdens: 49:15 and he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute. 49:16 dan shall judge his people, as one o

long refuse ye to keep my commandments and my laws? 16:29 see, for that the lord hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. 16:30 so the people rested on the seventh day. 16:31 and the house of israel called the name thereof manna: and it [was] like coriander seed, white; and the taste of it [was] like wafers [made] with honey. 16:32 and moses said, this [is] the thing which the lord commandeth, fill an omer of it to be kept for your generations; that they may see the bread wherewith i have fed you in the wilderness, when i brought you forth from the land of egypt. 16:33 and moses said unto aaron, take a pot, and put an omer full of manna therein, and lay it

d the lord spake unto moses and aaron, saying, 13:2 when a man shall have in the skin of his flesh a rising, a scab, or a bright spot, and it be in the skin of his flesh [like] the plague of leprosy; then he shall be brought unto aaron the priest, or unto one of his sons the priests: 13:3 and the priest shall look on the plague in the skin of the flesh: and [when] the hair in the plague is turned white, and the plague in sight [be] deeper than the skin of his flesh, it [is] a plague of leprosy: and the priest shall look on him, and pronounce him unclean. 13:4 if the bright spot [be] white in the skin of his flesh, and in sight [be] not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up [him that hath] the plague seven days: 13:5 and the priest sha

THOUGHTS ON SETH

the godforms of set and osirus mean to our work. seth also symbolizes even such realms as chaos mathematics and information theory, and indeed any of the esoteric sciences especially the dangerous ones, like nuclear physics. seth does represent darkness of course, but seth is also aiwass/prometheus, the "spark" in the darkness, the "black flame" of intelligence and will. this is indicated by the white triangle on the black ground that is the badge of the heirus. seth gives the grips and words to the aspirant, the symbolic secrets of the gods. seth gives power, including ethical power, the power to choose one's will, to "do that, and no other shall say nay" seth has a very luciferian aspect (i believe there are luciferian aspects to high degree scottish masonry) seth is the bringer of inte

TRUE HISTORY OF WITCHCRAFT

" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday school notion that

absurd fundamentalist sunday school notion that one must choose the christian version of god, or choose the devil. islam, judaism and even catholicism have at one time or another been thought "satanic" and occultists have merely played on this bigoted symbolism, not subscribed to it. as we have seen, wicca since gardner's time has been watered down in many of its expressions into a kind of mushy white-light `new age' religion, with far less of the strong sexuality characteristic of gardnerianism, though, also, sometimes with less pretense as well. in any event, satanism has popped up now and again through much of the history of the christian church. the medieval witches were not likely to have been satanists, as the church would have it, but, as we have seen, neither were they likely to h

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ich, under the title of the lingam, still occupies the central and most interior recesses of their temples or pagodas; and is also worn, attached to bracelets, round their necks and arms.3 in a little portable temple brought from the rohilla country during the late war, and now in the british museum, this composition appears mounted on a pedestal, in the midst of a square area, sunk in a block of white alabaster.4 round the pedestal is a serpent, the emblem of life, with his head rested upon his tail, to denote eternity, or the constant return of time upon itself, whilst it flows through perpetual duration, in regular revolutions and stated periods. from under the body of the serpent springs the lotus or water lily, the nelumbo of linn us, which overspreads the whole of the area not occupi

dren. erotic scenes of the most extravagant description covered vessels of metal, earthenware, and glass, intended, on doubt, for festivals and usages more or less connected with the worship of the principle of fecundity. at aix in provence there was found, on or near the site of the ancient baths, to which it had no doubt some relation, an enormous phallus, encircled with garlands, sculptured in white marble. at le chatelet, in champagne, on the site of a roman town, a colossal phallus was also found. similar objects in bronze, and of smaller dimensions, are so common, that explorations are seldom carried on upon a roman site in which they are not found, and examples of such objects abound in the museums, public or private, of roman antiquities. the phallic worship appears to have flouris

h lately pulled down in the county cavan, and is now preserved in the museum of the society of antiquaries of dublin. the third3 was found at ballinahend castle, also in the county of tipperary; and the fourth4 is preserved in the museum at dublin, but we are not informed from whence it was obtained. the next,5 which is also now preserved in the dublin museum, was taken from the old church on the white island, in lough erne, county fermanagh. this church is supposed by the irish antiquaries to be a structure of very great antiquity, for some of them would carry its date as far back as the seventh century, but this is probably an exaggeration. the one which follows6 was furnished by an old church pulled down by order of the ecclesiastical commissioners, and it was presented to the museum at

orant catum nec idolum, quod ipse sciat; sed audviit bene dici, quod adorant catum et idolum in partibus transmarinis. wilkins, concilla, vol. ii, p. 384. 2 audivit tamen ab aliquibus dici, de quibus non recordatur, quod quidam catus apparebat ultar mare in pr liis eorum, quod tamen non credit. proc s, i, 251. generative powers 195 with a very fierce-looking face and a beard, the latter sometimes white. different witnesses varied as to the material of which it was made, and, indeed, in various other particulars, which lead us to suppose that each house of the templars, where the idol existed, had its own head, and that they varied in form. they agreed generally that this head was an object of worship. one templar deposed that he was present at a chapter of the order in paris, when the head

dren whom they allured to him. the new converts, the novices, were made to renounce christ, the virgin mary, and the saints, and they were then re-baptized with mock ceremonies. they next performed their worship to the devil by kissing him on the face under the tail, or otherwise. the young children were taken to the edge of a stream for the scene was generally chosen on the banks of a stream and white wands were placed in their hands, and they were entrusted with the care of the toads which were kept there, and which were of importance in the subsequent operations of the witches. the renunciation was frequently renewed, and in some cases it was required avec quelques femmes de ses favorites tousjours pr s de luy. et tous sont d accord que c est une grande chaire qui semble dor e et fort p

TYSON DONALD NEW MILLENNIUM MAGIC

w of a magnetic field is a minia- ture version in an imperfect material guise of the unfolding of the universe. in the same way, each person is a miniature replica of the universe-a micro- cosm. within the human mind at the point of the absolute, or true, self is a portal through the veil of unknowing. in the average person it is closed and locked. only the crack under the door emits the blinding white brilliance that is the first ema- nation of the unmanifest, the primal expression of the will of god. the magus when awakened and made wholly aware has the power to reach through the veil and draw out from the sea of limitless possibility various potencies that can then be manifested in the world of forms. for this reason the magus is granted rule over all spirits, even those of the inner ci

but rather in the sense "all is all'-that there was nothing beyond it, for it was everything that might be. 0: all is light with an awareness of its allness, god grew aware of its texture or substance, which was all substances, all qualities, not one after the other, not even blended together, but all qualities in potential before they become qualities. this may be thought of as an endless sea of white light that is experienced as self rather than considered by self, containing all colors, all levels of vibration that could be. white noise is a material approximation of this idea. within this sea of white light, desire ranged endlessly seeking some limited quality upon which it could fur itself and rest. but as yet there was nothing. the absolute freedom embodying the will to realize all p

amined itself. they are the underlying process of the birth of the universe. all manifest things, from atoms to galaxies, are born out of the unmanifest in this way, and sus- tained in manifestation from moment to moment, by an act of divine will. t he light is the purest expression of the will of the unmanifest in the mate- rial universe. it takes the form of a blindingly brilliant pearl or blue-white radiance, like the radiance of a star, but it is featureless and formless, suf- fusing the physical surroundings in which it is experienced. accompanying the light is a sense of awe, and often a fear so intense that the individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experienced as he journeyed to damascus "and suddenly there

that the individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and his raiment was white as the light (matthew 17:2. all true prophets have experienced the light, which is a universal phenomenon cutting across times and cultures. however, it should be understood that it is not a physical radiance in its essence, and no mere mortal could endure its unalloyed puri- ty "the light which no man can approach unto; whom no man hath seen, nor can see (i timothy 6: 16. what is perceived

henomenon cutting across times and cultures. however, it should be understood that it is not a physical radiance in its essence, and no mere mortal could endure its unalloyed puri- ty "the light which no man can approach unto; whom no man hath seen, nor can see (i timothy 6: 16. what is perceived as the light is only a reflection in the physi- cal realm of the vibration of divine spirit. physical white light is the highest metaphor the human mind can create to suggest the true desire and purpose of the unmanifest. a man or woman need not be a prophet to experience it. it can, and has, descended upon the most humble of persons, and in all cases has transformed their lives. for the light conveys, in deeper language than words, deeper than images, the great truth of life. when individuals hav

TYSON DONALD SOUL FLIGHT

he shamaness varied widely around the world. many of her garments and ornaments were not merely decorative but had a magical function. when she came in the evening, with the man who had been sent to meet her, she was clad in a dark-blue cloak, fastened with a strap, and set with stones quite down to the hem. she wore glass beads around her neck, and upon her head a black lambskin hood, lined with white cat-slun. in her hands she carried a staff, upon which there was a knob, which was ornamented with brass, and set with stones up about the 1. eliade, shamanism, 479. chapter one: shamanic soul flight 5 knob. circling her waist she wore a girdle of touch-wood, and attached to it a great skin pouch, in which she kept the charms which she used when she was practicing her sorcery. she wore upon

m, 479. chapter one: shamanic soul flight 5 knob. circling her waist she wore a girdle of touch-wood, and attached to it a great skin pouch, in which she kept the charms which she used when she was practicing her sorcery. she wore upon her feet shaggy calfskin shoes, with long, tough latchets, upon the ends of which there were large brass buttons. she had catskin gloves upon her hands, which were white inside and lined with fur.2 beast and spirit relations in :soul flight, the shaman is able to assume at will the shape of a beast such as a wolf, a bea.r, or an eagle, in order to more swiftly progress to his destination. the animal forms selected are those of beasts who have a magical relationship with the shaman or his tribe, and are believed by the shaman to be linked to him by ties of bl

less powerful. this is not true in all the accounts of fairies, but it is so in the majority of tales. shakespeare's play a midsummer night's dream (c. 1595, in which king oberon and queen titania rule fairyland together as equal partners, does not reflect the countless encounters with the fairy queen that occur in more simple folktales. sometimes the queen is met on the road mounted upon a fine white horse, accompanied only by her hunting dogs, as she appeared to thomas learmont of ercildoune, who went with her to fairyland and there acquired the occult knowledge that caused him to be remembered by sir walter scott as the "merlin of scotland" at other times she passes by travelers in a splendid procession, composed of hundreds of guards and courtiers and ladies in waiting. the prominent

of the day, and the other two are at noon and midnight. sir walter scott wrote in a magazine article of the boddach of the highlanders "who walk the heath at midnight and at noon" john walsh of netherberry, dorset, when interrogated for witchcraft in 1566, was asked how he knew when a man was bewitched "he sayth that he knew it partlye by the feries, and saith that ther be .iii. kindes of feries, white, greene and black. which when he is disposed to vse, hee speaketh with them vpon hyls, where as there is great heapes of earth, as namely in dorsetshire. and betwene the houres of .xii. and one at noone, or at midnight, he vseth them. whereof (he sayth) the blacke feries be the o o r s t .t"h e se three types of fairies perhaps correspond to another triple classification: those that do only

ene and black. which when he is disposed to vse, hee speaketh with them vpon hyls, where as there is great heapes of earth, as namely in dorsetshire. and betwene the houres of .xii. and one at noone, or at midnight, he vseth them. whereof (he sayth) the blacke feries be the o o r s t .t"h e se three types of fairies perhaps correspond to another triple classification: those that do only good (the white, those that do only evil (the black, and those that do both good and evil (the green. stone circles a more material kind of doorway into fairyland was the stone circles that are to be found scattered throughout britain and continental europe. fairies were supposed to dance about these circles to open the gateway to the astral world. it was located between two of the stones in the circle, but

TYSON DONALD THE MAGICAL WORKBOOK

ling breeze, and the flower scent. withdraw awareness from your left hand and move it into your right hand. feel dampness surround your fingers and palm like a soft glove, just as though your right hand lay enveloped in a cool mist. the mist moves up your arm. after a time your hand and forearm feel distinctly moist. imagine that your hand floats upon the surface of clear water over which hangs a white mist. feel droplets of water condense on your palm and trickle across your wrist. fill your imagination with a deep blue color, and at the same time smell the salty dampness of the sea and hear the distant, rhythmic sigh of waves on a sandy beach. maintain for several minutes this combined impression of wetness on your right hand and forearm, the deep color blue, the damp scent of the sea, a

ontaneously appear against the imagined blue background when you open your inner eyelids. if you begin to see astral images, record them following the exercise sessions either by writing them down in words, or by drawing them as pictures. inward perception iv: tattwa awareness g et a piece of heavy cardboard, of the kind you would find making up a shoe box or as backing for a writing pad, that is white on both sides. draw and cut out the five tatnva symbols, each about two inches on its longest dimension: a circle, a triangle, a crescent, a square, and an egg. with colored pencils, markers, or paints, color on both sides the crescent mist-gray or silver, the triangle red, the egg black, the circle blue, and the square yellow. make the colors as even and as opaque as possible (see figure 7

ol fills your sight and surrounds you completely. as it surrounds you, pass through its center and open your astral eyes, while keeping your physical eyelids gently shut. when you open your astral eyes after passing through the gateway of the silver crescent, visualize all around you beautiful blue; after passing through the red triangle, bright scarlet; after passing through the black egg, pearl white; after passing through the blue circle, rich yellow; after passing through the yellow square, deep black. hold these colors around your point of awareness for half a minute or so before allowing them to fade. you may at this point spontaneously see an astral landscape or image that expresses the element connected with the symbolic shape on your forehead. the silver crescent will produce wate

uesday, after passing through the red triangle and opening your astral eyes to a scarlet radiance on all sides, imagine fire blazing, running along sticks of wood, glowing in the form of embers, showering bright clouds of sparks heavenward, and burning with a silent constant flame. on wednesday, after passing through the gateway of the black egg and opening your astral eyes to a featureless pearl-white radiance, visualize the shimmering bands of a rainbow all around you, each colored band dancing with tiny sparks of brilliant white light. the seven bands are red, orange, yellow, green, blue, indigo, and violet. on thursday, after passing through the gateway of the blue circle and opening your astral eyes to bright yellow on all sides, visualize beams of sunlight shining down from a blue sk

visualize the shimmering bands of a rainbow all around you, each colored band dancing with tiny sparks of brilliant white light. the seven bands are red, orange, yellow, green, blue, indigo, and violet. on thursday, after passing through the gateway of the blue circle and opening your astral eyes to bright yellow on all sides, visualize beams of sunlight shining down from a blue sky upon swirling white clouds to gild them with golden light, and observe the invisible wind make the clouds tumble and move like living creatures. on friday, after passing through the gateway of the yellow square and opening your astral eyes upon a featureless blackness, see mountains and rolling hills gradually appear in the distance, and become aware all around you of the ripe fruits and vegetables of a garden

TYSON DONALD THE POWER OF THE WORD

sent the basic duality of the natural world. they are related to tetragrammaton in this way: although binary language seems like a modern innovation, it has been used to convey subtle philosophical concepts for many centuries. the quintessential binary symbol is the yin-yang of ancient china (see figure below. this is nothing more than a circle representing totality or wholeness, half of which is white and the other half black. in the black half is a white dot, and in the white half a black dot, to signify that these opposites are relative rather than absolute, that black under other circumstances appears white and white under other conditions looks black. the division between the sides is s-shaped to give the appearance of turning movement in the circle, indicating that this primal dualit

the golden dawn also vibrated tetragrammaton letter by letter. the technique of golden dawn vibration of words and names is one of the most useful magical legacies of that victorian occult order. it is set forth briefly, but quite clearly, in israel regardie's golden dawn (llewellyn, 1989, p. 487. for those who do not own this book i will describe the method. first, elevate your mind to the pure white radiance of kether, the highest sephirah on the tree of the kabbalah. if this precaution is not taken, the vibration of a name will draw any astral forces that are in harmony with your inner emotions at the time of the vibration, and these spirits may hinder the desired effect of the vibration. second, take a deep breath and mentally fill your heart center with the white light of kether, kee

ration, and these spirits may hinder the desired effect of the vibration. second, take a deep breath and mentally fill your heart center with the white light of kether, keeping your consciousness concentrated within your heart. vibrating the name 45 third, while retaining the breath, formulate the letters of the name you intend to vibrate as though the name were written in your heart in brilliant white letters. try to visualize the letters clearly as though they were formed out of scintillating white flame. fourth, emitting the breath, slowly pronounce the letters so that the sound vibrates strongly within you. at the same time, imagine that your body fills the entire universe and that the vibrations you feel within your own body are felt in every corner of creation. imagine that your brea

e fullest sound. you should be able to feel the vibration strongly all through your chest. notice how the vibration moves as you change from letter to letter. while sounding the letters of an overt banner in order, it is sometimes helpful to draw the invoking sigil of the banner large upon the air with the right index finger, or the wand, and visualize the sigil floating at heart level in flaming white light. vibrate the first letter as you point to the beginning of the sigil; then, as you move your finger from angle to angle, vibrate each letter in turn. the banners are highly effective when used as a mantra, either individually or collectively. when using a particular banner for a specific purpose, vibrate the letters rhythmically one after the other, visualizing each hebrew letter in tu

irst letter as you point to the beginning of the sigil; then, as you move your finger from angle to angle, vibrate each letter in turn. the banners are highly effective when used as a mantra, either individually or collectively. when using a particular banner for a specific purpose, vibrate the letters rhythmically one after the other, visualizing each hebrew letter in turn shining with brilliant white light within your heart center. when you reach the end of the banner, begin it again so that the letters are vibrated in a continuous spiral. this mantra technique is best practiced sitting comfortably in a dimly lit, quiet room. it is necessary that all the attention be focused inward upon the letters of the name and upon the vibrations occurring in the body. another excellent mantra exerci

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

if you become their pusher, they need you. as a black magician, you must tone down (or eliminate) your own daydreaming. set extraordinary goals for yourself. as you achieve real goals and put aside intoxicating fantasy, you will become aware of new things. just as the drug addict is unaware of the physical world around him, the daydreamer is unaware of the spiritual realities surrounding him. in white light religions, you're supposed to pray first and then hope big g will send you things. in the left hand path, you must achieve your goals on your own. as you achieve them- as you become yourself- only then can you feel the presence of other intelligences that have separated themselves from the universe. 2. create your own goals. some people join the left hand path to learn lesser black mag

only then can you feel the presence of other intelligences that have separated themselves from the universe. 2. create your own goals. some people join the left hand path to learn lesser black magic to gather all the status tokens of the american dream. others pour themselves into greater black magic to become some muddy-thinking occultists. these people try and try, but all they're practicing is white magic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to drive around in her black massarati. she learns the cosmetic arts to shape herself to her true form. she moves in a sea of elegance and desire. the great a

es herself and then she's ready for gbm. she invokes the vampire within her. if she accomplishes this carefully chosen goal, then the lord of darkness may dwell within her. the lady vampire in the movie? no, it wasn't an outside goal she fixated on. it was a touch from her future self. we are gods after all. don't look for omens- you only recognize them long afterwards. 3. personalize your magic. white magic insists on repetitions. you say this, do that, breathe this way. in black magic, we move toward our own godhood. this is a harder path. we actively use our own memories and moods in the ritual chamber. this is not to be confused with introspection or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

very of the self, but an active creation that may be consciously drafted. as long as there is darkness, one can grow- there are no limits except those you consciously create. if you become aware of this dark container within you, it can become more than a mere symbol, but an actual vessel for awareness to survive after death. 8. contemplate darkness as a symbol of mystery. in the right hand path, white light is used as a symbol of initiation. in the light everything is quickly revealed and the self extinguishes itself because of boredom. there are no mysteries, nothing to discover, and ultimately nothing to think about since there is a total unity between the perceiver and the perceived. in the left hand path darkness is the symbol of mystery. by accepting darkness, you accept dynamism- yo

UNLEASHING THE BEAST

i won't reiterate all of them here. i will simply provide a brief sketch of his background and context. educated at trinity college in cambridge, crowley was from an early age fascinated with poetry and pagan religion and was a prolific author of both verse and prose. while still a student at cambridge he had published his first collection of poetry, aceldama, and his notorious erotic collection, white stains (1898. having inherited a large amount of money while still young, he was financially independent for many years and spent much of his time pursuing his passions of writing and mountain climbing. during his cambridge years, he would also adopt the name "aleister" a gaelic form of his middle name, alexander, and an homage to the hero of shelley's poem "alastor, the spirit of solitude"

semen into the womb of the female partner is the ultimate "sacrificial act" for "sexual union is the libation; the sacred precept is the shedding of semen."lxxxviii the mingled sexual fluids are then consecrated and consumed as the supreme sacrificial offering- called the kula dravya or "lineage substance- which has the power to fulfill all worldly and otherworldly desires.lxxxix as david gordon white has argued, this practice of orally consuming the sexual fluids can be found in many of the oldest tantras and probably pre-dates the practice of seminal retention. xc -158- instead, i would suggest that the key difference between traditional forms of tantra and crowley's system lies not in the details of sexual union, but rather in the emphasis that is placed on sex in the first place. in m

entury orientalist authors who lumped a wide array of diverse traditions under this singular abstract "ism" see padoux "tantrism: an overview" in encyclopedia of religion, mircea eliade, ed (new york: macmillan, 1986, v.14. lxvdouglas brooks, auspicious wisdom: the texts and traditions of srividya sakta tantrism in south india (albany: suny 1992, xix. see urban, tantra, chapter i. as david gordon white suggests, tantra may be defined as "that asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways (tantra

VOX SABBATUM

id to have derived in part from this term. the two-horned ones would gather at the az-zabbat, the forceful occasion. they would dance widdershins around the circle and invoke al aswad (the black man) while reciting moslem prayers backwards. the mabrush (which makes reference to the style of dancing frenzied) practitioners would use burial sheets called the kafan (meaning winding sheet) which is a white shroud used in burials and at a point in the rite place it over their heads. the companions of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the ma

ons of the rite were attributed to the blacksmith, those of which are revered in morocco to this day as sorcerers. they would beat drums and with their kafans on, would chant iwwaiy which would be recited to the beating of the drums. at a point of ecstasy they would remove their masks or kafans and the master of the az-zabbat would appear, the black man of the rite. at dawn they would sacrifice a white cockerel with a knife, cutting the throat. the dhulqarnen the leader of the coven, was called such in a play of words. the lord of two centuries was said to exist after death, being an isolate being, whose spirit remains potent for another century, has perfect memory of his life and can manifest through various forms while attached to the earth. the sabbat as it was described in spain indica

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

oul which animated ra was the soul of the aged one, and that of shu, khnemu, heh &c, and then he must proclaim that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must wear white sandals, and his body must be anointed with holy oil. he must burn incense in a censer, and a figure of maat (truth) must be painted on his tongue with green paint. these regulations applied to the laity as well as to the clergy. iii. the legend of ra and isis. the original text of this very interesting legend is written in the hieratic character on a papyrus preserved at turin, and was publ

e the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christian adaptation of the legend of horus and set. after these things horus, son of ra, and horus, son of isis, each took the form of a mighty man, with the face and body of a hawk, and each wore the red and white crowns, and each carried a spear and chain. in these forms the two gods slew the remnant of the enemies. now by some means or other set came to life again, and he took the form of a mighty hissing or "roaring" serpent, and hid himself in the ground, in a place which was ever after called the "place of the roarer" in front of his hiding-place horus, son of isis, stationed himself in the form

r himself shall anoint himself with olive oil and with thick unguent, and he shall have propitiatory offerings on both his hands of incense, and behind his two ears shall be pure natron, and sweet-smelling salve shall be on his lips. he shall be arrayed in a new double tunic, and his body shall be purified with the water of the nile-flood, and he shall have upon his feet a pair of sandals made of white [leather, and a figure of the goddess maat shall be drawn upon his tongue with greencoloured ochre. whensoever thoth shall wish to recite this composition on behalf of ra, he must perform a sevenfold) purification for three days, and priests and [ordinary] men shall do likewise. whosoever shall recite the above words shall perform the ceremonies which are to be performed when this book is be

f the head of the enemy and the heads of his fiends [fn#85] i.e, the mediterranean. xvi. thus heru-behutet and horus, the son of isis, slaughtered that evil enemy, and his fiends, and the inert foes, and came forth with them to the water on the west side of this district. and heru-behutet was in the form of a man of mighty strength, and he had the face of a hawk, and his head was crowned with the white crown and the red crown, and with two plumes and two uraei, and he had the back of a hawk, and his spear and his chain were in his hands. and horus, the son of isis, transformed himself into a similar shape, even as heru-behutet had done before him. and they slew the enemies all together on the west of per- rehu, on the edge of the stream, and this god hath sailed over the water wherein the

fn#91] the month tybi [fn#92] the month mekhir [fn#93] a mythological locality originally placed near herakleopolis. the name means "the place where nothing grows" several forms of the name occur in the older literature, e.g. in the theban recension of the book of the dead. and heru-behutet was in the form of a man who possessed great strength, with the face of a hawk; and he was crowned with the white crown,[fn#94] and the red crown,[fn#95] and the two plumes, and the urerit crown, and there were two uraei upon his head. his hand grasped firmly his harpoon to slay the hippopotamus, which was [as hard] as the khenem[fn#96] stone in its mountain bed [fn#94] the crown of the south [fn#95] the crown of the north [fn#96] a kind of jasper. and ra said unto thoth "indeed [heru-]behutet is like a

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e cause, be it bad or even good, should be the common principle of all things. there must be two opposite and quite different and distinct principles. in sec. xlvda author s preface adorable and immortal beings, greetings and blessings. there are two types of kabbalists, intellectual kabbalists and intuitive kabbalists. the intellectual kabbalists are black magicians, the intuitive kabbalists are white magicians. many times the sidereal gods answer our questions by showing us a tarot card; then we must intuitively understand the answer given to us. intuitive kabbalists comprehend what is reserved for them just by glancing at a tarot card. this is a book of practical christification. this is a book of transcendental esotericism and absolutely practical. we do not theorize here. this work is

alchemists, so that they can return to the ain soph. circe offers the tempting cup and ulysses rejects her with his sword. in the sacred sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten

written in his famous prophesies. if we add mercury to water and place a mirror at the bottom of the copper container, a marvelous clair-tele-idoscope is formed. we advise the use of any copper container with the exception of the cauldron which is a symbol of black magic. copper is intimately related with the pituitary gland and has the power of awakening clairvoyance. salt is also used often in white magic. salt must be combined with alcohol. if alcohol and salt are placed within a container and if this mixture is put upon the fire, a marvelous smoke offering is obtained. this can only be done when invoking the gods of medicine, when a sick person needs to be healed. thus, they will come to your call. usando flor de azufre en el calzado, dentro, se desintegran las larvas del cuerpo astra

olved in order to incarnate the inner christ, which is constituted by kether, chokmah and binah. the superior triangle is the resplendent dragon of wisdom whereas the inferior triangle is the black dragon. the sign of the infinite or the tau cross is found in the center of the two triangles; both are phallic (sexual) signs. the soul is found between the two triangles and has to decide between the white dragon and the black dragon. such a dilemma is absolutely sexual. the clue is found in the serpent. the rooster s legs of abraxas are made by the double tail of a serpent. the tempting serpent of eden exists as well as moses serpent of brass [nachash] interlaced around the tau, in other words, entwined around the sexual lingam (the phallus; the yoni is the uterus. normally the serpent is enc

he need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our motto is thelema (willpower. 9 pronounced urd-he-var-et-ah el gran yogui avatara, se or lahiri lahasaya, fue llamado para la iniciaci n

WESTERN MANDALAS OF TRANSFORMATION SR AL

nate kamea the keywords for seven are equilibrium and mastery. on the tree of life, netzach means victory. the pillars on the tree, jahkin-boaz, which represent balanced equilibrium, have a value of 175, one of the magical numbers of the kamea, and the seventh card in most tarot decks is the chariot, or victory (see figure 9-j. furthermore, the sphinxs drawing the chariot, one black and the other white, symbolically point to the two pillars as well. the mythological figure of venus is often represented as riding a chariot drawn by doves. the ancient pythagoreans attributed the number seven to athene, a warrior goddess who also ruled craftsmanship. this number was thought to be important in the dynamic symmetry of art and in the actual structure of physical forms throughout the universe. on

nt egyptians.it was said to be the home of isis herself (sirius. isis is the high priestess in the tarot and this is the only path, it is said by the masters, that one can use to safely cross the abyss. although some have placed daath in the throat center (visualizing the tree within one's body) or in the head, in this system, as we will see in the chapter on chakras, it is conceived as a silvery white light which emanates outside the body completely. as mathers has noted "daath is the throne of spiritual consciousness and spiritual consciousness does not partake of the body but is the light which radiates (1971, p. 133. later on, in the technique we will give for meditation on the eight planetary chakras, daath is conceived as a silvery white egg, within which swirl all of the colors of t

th sagittarius and jupiter. there are endless ways to work with this one design alone. one may choose to paint it in the colors represented by the hebrew letters using the chart in chapter two (see figure 2-b on page 15. we can use violet for the moon (qoph, red for the triangle (shin) and indigo for the square (tau. or one could paint them in the traditional colors of the tattwa elements, silver/white for the moon, red for the triangle, and yellow for the earth. finally, we can embellish it with figures chosen from the corresponding tarot keys, as we did in the first example of raphael. it already has a moon (qoph, so we can add the cross on the banner of the angel in the judgement key and the wreath around the dancer in the world key. it will then look like figure 13-n. we may want to pa

e sephiroth. these tattwas correspond to the zodiacal and planetary energy of the paths of the tree and use the traditional five tattwa elements in different combinations. goethe felt that colors were the sufferings of light, and corine heline in her healing and regeneration through color (1987) explains: sacrifice is the keynote of all progression in every round of life from the atom to god. the white light, containing all colors within itself, lowers its vibration rate (sacrifices itself) to produce the spectrum (p. 9. an exhaustive exploration into color healing is not the focus of this book, but some background material is included here so that the student may grasp the underlying principles upon which this tattwa-meditation is based. paracelsus felt that the body was composed of a vis

teth yod lamed nun samekh ayin tzaddi qoph red red-orange orange yellow-orange yellow yellow-green green green-blue blue blue-violet violet red-violet c c sharp d e flat e f f sharp g a flat a b flat b zodiacal sign letter color tone planet saturn sun mars jupiter venus moon mercury pluto letter tau resh peh kaph daleth gimel beth none color blue-violet orange red violet green blue yellow silver white tone a d c b flat f sharp a flat e silence figure 14-b green is the color of both nature and resurrection, and is used behind or within any triangle painted red. blue is the color of the circle and symbolizes air. it describes the sea and the sky, and it's energy, being expansive, lifts upward and outward. it is a symbol of freedom from the house of the body, reaching toward infinity. its co

WHO ARE THE DRACONIANS

ven saurian genetic base complete with scaly skin, webbed claw-like fingers, and even reptilian eyes with vertically-slit pupils that have been seen by some abductees deep within the cybernetic opaque "big black slanted eyes" that seem in many cases to be some type of biomechanical covering and are one of the major calling cards of this type of alien entity. these "grey" aliens of grey-grey, grey-white, and grey-green appearance have not only integrated cybernetic components but also insectilian and even vegetable type dna in an apparent effort to genetically engineer or "upgrade" their "race" along specific agenda lines. and this also includes the assimilation of human dna as evidenced by the so-called "hybrid" programs. so, then, where do these guys come from? in my book "secrets of the

known as the "black monks, who are the real motivators behind the new world order movement. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (1 of 68 [8/25/2000 17:19:57] castello reported that the dows [greys, the dracos [reptiloids, and the ciakars [akin to the "mothmen" described in john a. keel's book of the same name- yet in this case possessing white or beige colored scaly "skin] all collaborate together within the lower levels of this underground system which stretches between dulce new mexico and los alamos some 90 miles to the south-east. the chain of command seems to be the ciakars> the reptiloids> the greys> and whatever humans/hybrids/nwo inc, puppets might be under their control. what is more remarkable however is the statement ma

roject some type of who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (6 of 68 [8/25/2000 17:19:57] hypnotic or possibly laser-type holographic field around themselves so as to be able to intermingle with humans, undetected for what they really were? enter maurice doreal. doreal was a metaphysicist who ran an organization called the brotherhood of the white temple in sedalia, colorado. he sold small booklets and pamphlets, many of them about the "inner earth" based on what he had learned from his contacts. doreal claimed that following a lecture of his in california he was approached by two blond-haired and blue-eyed men who offered to give him a tour of an underground city below mt. shasta in northern california. of course doreal jumped at thi

a hundred years later, again near louisville, there are more stories of reptilian entities. in october 1975, near milton, kentucky, clarence cable reported a 'giant lizard' was roaming the forests near his junkyard. author peter guttilla described the creature cable surprised as 'about fifteen feet long, had a foot-long forked tongue, and big eyes that bulged something like a frog's. it was dull-white with black-and-white stripes across its body with quarter-size speckles over it "on-site field investigations by mark a. hall, however, indicated this 'giant lizard' ran bipedally, according to other trimble county, kentucky witnesses. the ohio river is louisville's, milton's, and trimble county's northern boundary "on 21 august 1955, near evansville, indiana, mrs. darwin johnson was almost

. and there were, according to hodge 'humongous footprints' fourteen-by-seven- inch impressions in hard red clay. following the tracks for four hundred yards, the officers backtracked and found new prints impressed in their car's tire tracks. according to state wildlife biologists, the footprints matched no known animal species (this "lizard man" sighting was covered in one of the episodes of tim white's "sightings" documentary "monsters" segment, on the fox network- branton. case file #5: from: the omaha, nebraska 'metro update' for oct. 29- nov. 4, 1990. article by reporter patricia c. ress titled 'lincoln man recounts abductions by aliens "people have been talking about flying saucers for about 45 years now- longer if you count the reports of the so-called 'foo fighters' seen by pilots

WICCA EIGHT SABBATS OF WITCHCRAFT

e words of witchcraft writers janet and stewart farrar, the beltane celebration was principly a time of..unashamed human sexuality and fertility' such associations include the obvious phallic symbolism of the maypole and riding the hobby horse. even a seemingly innocent children's nursery rhyme 'ride a cock horse to banburry cross' retains such memories. and the next line..to see a fine lady on a white horse' is a reference to the annual ride of 'lady godiva' though coventry. every year for nearly three centuries, a sky-clad village maiden (elected queen of the may) enacted this pagan rite, until the puritans put an end to the custom. the puritans, in fact, reacted with pious horror to most of the may day rites, even making maypoles illegal in 1644. they especially attempted to suppress th

-out, which should keep you from harm's way. but if even this fails, you must seek out one of the 'ley lines, the old straight tracks, and stay upon it to your destination. this will keep you safe from any malevolent power, as will crossing a stream of 'living (running) water. other customs included decking the house (especially over the front door) with birch, fennel, st. john's wort, orpin, and white lilies. five plants were thought to have special magical properties on this night: rue, roses, st. john's wort, vervain and trefoil. indeed, midsummer's eve in spain is called the 'night of the verbena (vervain. st. john's wort was especially honored by young maidens who picked it in the hopes of divining a future lover* and the glow-worm came with its silvery flame, and sparkled and shone t

this is the only time when goronwy can be overcome. light can overcome darkness only at the equinox- this time the vernal equinox (curiously, even the christian tradition retains this association, albeit in a distorted form, by celebrating jesus' death near the time of the vernal equinox) the welsh myth concludes with gwydion pursuing the faithless blodeuwedd through the night sky, and a path of white flowers springs up in the wake of her passing, which we today know as the milky way. when gwydion catches her, he transforms her into an owl, a fitting symbol of autumn, just as her earlier association with flowers (she was made from them) equates her with spring. thus, while llew and goronwy represent summer and winter, blodeuwedd herself represents both spring and fall, as patron goddess o

WICCA WITCHCRAFT TODAY

tes a story told by a little girl who was with her father near war minsterley when they saw a great company of queerly dressed horsemen. the father apparently knew what it was and made her kneel down and cover her face, saying she would go mad if she did not. but the little girl looked through her fingers and gave a very good description of the leader, a man with a green cloak, a green cap with a white feather and a golden belt with a sword and a hunting horn in his hand. there was also a lady dressed in green, having a white band with a gold ornament on it and a dagger in her belt. her long golden hair hung loose to her waist. there was a host of others who swept past and left them unharmed. the old superstition was that woden was hunting and that no one could look on a god unharmed; he w

nation. so, with acknowledgement to the unknown author and congratulations on a good bit of description or imagination, i give them: twilight is over, and the noon of night draws to its zenith, as beyond the stream dance the wild witches, fair as a dream in a garden, naked in diana's sight, flaming censers on the sweet altar, light gleams on the waters, drifting vapours teem, laughter and swaying white shoulders gleam. oh joy and wonder at their lovely sight! the author of this evidently had no faith in the foul old witch story. in vol. lxiii of folk-lore for december, 1952, printed under collectanea, is an extremely interesting article by dr. margaret murray, with a reproduction of a picture in the sheffield city art galleries; and the existence of this picture should, i think, be better

ey were consulted by the highest in the land in matters of difficulty whether public or private. in the villages they were the advisers for all illnesses of mind or body. when reginald scot wrote in 1584 the male witch was so confident of his high position that he often wore a kind of uniform to distinguish him from ordinary folk. still earlier, the female witch was decked with black lambskin and white catskin, with polished metal and shining stones 'authentic contemporary portraits are extremely rare, though a few are known. the accompanying illustration is from a painting of the 17th century, and portrays a male witch with his familiar. the whole aspect of the man shows that he was used to power, and his garments indicate that he was a person of some wealth. the fierce cat in his arms is

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

y love nature politics pride tact& talk wisdom work wisdom of the native americans born natural sacred earth silent vigils simple truth courtesy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of two men misfortune pretty pebbles the power of paper frantic fools cities the white man s dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth and falsehood proverbs on human conduct proverbs on virtue proverbs on cooperation and contentment proverbs on opportunity proverbs on human beings proverbs on nature proverbs on leadership more wisdom of the african world wisdom of the hindus and greeks frogs desiring a king the bat, the birds and the beasts

g the bat, the birds and the beasts the dog and the wolf the fox and the grapes the lion and the statue the man and his wives the two crabs hercules and the waggoner the man and the wooden god the miser the bundle of sticks the buffoon and the countryman the serpent and the file green book volume three oriental and monotheist wisdom zen koans see his buddha nature yueh holds it pai-yuns black and white the dry creek yueh-shan s lake living alone nan ch uan s rejection thoughts from confucius tao of pooh the stone cutter the cork te of piglet making the best of it sherlock on religion emperor s horses incognito three treasures fantasies live, but live well illusions samurai s late supper the gospel according to zen jesus said. gasan and the bible stringless harp eat when hungry sporting fis

the zen masters (two mice) buddha told this parable: a traveler, fleeing a tiger who was chasing him, ran till he came to the edge of a cliff. there he caught hold of a thick vine, and swung himself over the edge. above him the tiger snarled. below him he heard another snarl, and behold, there was another tiger, peering up at him. the vine suspended him midway between the two tigers. two mice, a white mouse and a black mouse, began to gnaw at the vine. he could see they were quickly eating it through. then in front of him on the cliffside he saw a luscious bunch of grapes. holding onto the vine with one hand, he reached and picked a grape with the other hand. how delicious (miracles) while bankei was preaching quietly to his followers, his talk was interrupted by a shinshu priest who beli

ng subtle conchubar sat close by me when i gave judgment, and his words were wise, and what to me was burden without end, to him seemed easy, so i laid the crown upon his head to cast away my sorrow. druid. what would you, king of the proud red branch kings? fergus. a king and proud! and that is my despair. i feast amid my people on the hill, and pace the woods, and drive my chariot-wheels in the white border of the murmuring sea; and still i feel the crown upon my head. druid. what would you, fergus? fergus. be no more a king, but learn the dreaming wisdom that is yours. druid. look on my thin grey hair and hollow cheeks and on these my hands that may not lift the sword, this body trebling like a wind-blown reed. no woman s loved me, no man sought my help. fergus. a king is but a foolish

e shoots, ploughs in furrow, oxen yoked, green the sea, fields are dappled. when cuckoos sing on comely tree-tops, the greater is my sadness, smoke bitter, loss of sleep plain, because my kinsmen are gone. in mount, in meadow, in ocean isles, in each way one may take, from christ there is no seclusion. rain outside from the earliest welsh poetry, pg. 99 rain outside, drenches bracken; sea shingle white, fringe of foam; fair candle, man s discretion. rain outside, need for refuge; furze yellowed, hogweed withered; lord god, why made you a coward? rain outside, drenches my hair; the feeble plaintive, slope steep; ocean pallid, brine salty. rain outside, drenches the deep; whistle of wind over reed-tips; widowed each feat, talent wanting. editor s note: the following poems use a welsh (and ir

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

er the animal, another to cut it up, and a third to remove the suet which was unlawful food; as pork is. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott three acolytes must attend the high priest when he went in to worship; one at his right, one at his left and one had to hold up the gems on the train of his vestment. there are three parts of a man. the father gives the white parts, bones, nails, brain and the whites of the eyes; the mother gives the red parts, skin, flesh, etc. while god gives the breath, soul, mind and senses. the sanhedrin could order as a punishment three degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are

e; that is supreme wisdom or goodness, mind, soul, matter, and four of the sensible world, forming the kosmos of elements, fire, air, earth and water. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott four is the number of the moons or satellites of jupiter and uranus. the arabians analyzed female beauty into nine fours; four black--hair, eyebrows, eyelashes and eyes four white--skin, white of eyes, teeth, and legs. 53. four red--tongue, lips, cheeks and gums. four round--head, neck, forearms, ankles. four long--back, fingers, arms, legs. four wide--forehead, eyes, seat, lips. four fine--eyebrows, nose, lips and fingers. four thick--buttocks, thighs, calves and knees. four small--breasts, ears, hands and feet. see lane s edition of the arabian nights. in the rosicr

f 5 skandhas, or attributes of men; they are rupa, form; vidana, perception; sanina, consciousness; sanskara, action; and vidyana, knowledge. in china, 5 means shangti or thian, the god in heaven. the chinese speak of 5 blessings--longevity, riches, health, virtue and a natural death. the ancient chinese spoke of 5 elements--earth, wood, fire, metal and water; and of 5 primary colors yellow, red, white, green and black. 65. the 5th element, the quintessence of the alchymist, was derivable from the four, by progression--at first the ens, then the two contraries, then the three principles, then the four elements. separate the pure from the impure, gently and with judgment, and so you obtain the quintessence, the son of the sun. similarly, note the progression; stone, plant, animal, man, god

mausolus, king of caria, at halicarnassus, built by artemisia, his queen. 4. temple of diana at ephesus, 552 b.c. ctesiphon was the chief architect. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 5. colossus of rhodes, an image of the sun god, apollo, of brass, 290 b.c. 76. 6. statue of zeus, at athens, by phidias. 7. pharos of egypt, built by ptolemy philadelphus, of white marble, 283 b.c; or the palace of cyrus which is sometimes substituted. sapta rishi, seven sages. sapta kula, 7 castes; sapta loka, seven worlds; sapta para, 7 cities; sapta dwipa, seven holy islands; sapta arania, 7 deserts; sapta parna, 7 human principles; sapta samudra, seven holy seas; sapta vruksha, 7 holy trees. the assyrian tablets also teem with groups of sevens 7 gods of sky, 7 gods

aistos vulcan goose ass box aries mars magpie wolf dog-wood artemis diana daw hind palm hestia vesta heron lion pine hera juno peacock sheep thorn poseidon neptune swan horse elm the astrologers associated colors with the twelve signs of the zodiac, thus- numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott table of colors& zodiiiac siiigns zodiac sign color attribute pisces white aquarius blue capricorn black or brown sagittarius yellow or green scorpio brown libra black or crimson virgo black and blue leo red and green cancer green and brown gemini red aries white taurus white and yellow 104. the zodiacal signs are also associated with sex, and the contrast of day and night. table of zodiiiac wiiith sex, day& niiight numbers--th eir occu lt power an d mys tic vir tu

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

e guardian of chald an philosophy, which exceeded the bounds of their country, and diffused itself into persia and arabia that borders upon it; for which reason the learning of the chald ans, persians and arabians is comprehended under the general title of chald an**diodorus, lib. i**vide kabalah denudata, by macgregor mathers**they renounced rich attire and the wearing of gold, their raiment was white upon occasion; their beds the ground, and their food nothing but herbs, cheese and bread. the oracles of zoroaster_ cause. god. father. mind. fire monad. dyad. triad. 1. but god is he having the head of the hawk. the same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the wisest of the wise; he is th

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

name, you will enter the shrine. the intent of this passage is to relate that the ascription of the temporal category et to the feminine is dependent on her receiving the seminal e ux of divine energy from the supernal sefirot, which are fashioned imaginally as male.257 the point is enunciated in the following comment by david ben yehudah he-hasid: this is [the import of] your garments should be white in every moment (eccles 9:8, verily in every moment [be-khol et, and this is the secret of do not come at any moment to the shrine (lev 16:2, for all the lights of the supernal crown [keter elyon] illumine this moment [me irim le-hai et, as it says, it is the moment to do for the lord [et la asot la-yhwh (ps 119:126, a moment for every time and a moment for every desire [la-kol zeman we-et l

ist accorded theurgic power to these verses; their recitation by israel induces god to bestow a free gift (matanat hinnam) in the form of his forgiving all transgressions through the conduit of the attribute of whiteness [middat ha-lavan, which is the whiteness of the skull [loven shel ha-gulggolet. with this in mind we can better comprehend the interpretation of the verse your garments should be white in every moment (eccles 9:8: the nature of the moment can be fathomed from keter, the ancient one, coterminous with the infinite and yet renewed, albeit unremittingly, as that which has eternally been what is yet-tobecome; inasmuch as the supernal emanation is depicted as the attribute of whiteness or as the whiteness of the skull, it is incumbent that an individual s garment be white in eve

, male is female, good is evil, judgment is mercy, and pure is impure. for many kabbalists, according to abulafia s testimony, not to mention non-enlightened jews, truth is predicated on a discrimination between opposites that preserves their antinomical difference. the phenomenon of time is an illustration of this larger point. as ralph waldo emerson aptly put it, the wings of time are black and white/ pied with morning and with night. 67 for sele