Michael Wynn's Occult Reference Library
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didates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i

on this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a true and faithful frater/soror among us, unto the glory of thy ineffable name. amen. all rise (hegemon, hiereus and hierophant all touch their tools above the neophyte) kerux (removes the hoodwink and yells "light" hegemon "inheritor of a dying world, we call thee to the living beauty" hiereus "wanderer in the wild darkness, we call thee to the gentle light" hierophant "long has thou dwelt in the darkness, quit the night and seek the day. we receive thee into the hermetic order of the golden dawn" hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" h

he beauty their eyes once looked upon. the double cubical altar in the center of the temple is an emblem of the visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet states 'the things that are below are a reflection of the things that are above' the world of men and women created to unhappiness is a reflection of the world of divine beings 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 l

ht 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 of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the

ple to the other and back again, thus creating kind of a handball court in the temple where the light itself is the ball bouncing from one wall back to the next, or in this case from one banner back to the next and back again. the banner of the east is a fitting symbol for divine light and how divine light operates through the forces of nature. it is a symbol of the macrocosm. macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, t

0 0 INITIATION CEREMONY

and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge myself to keep secret this order. its name, the name of its members, and the proceedings which take place at its meetings, from all and every person in the whole world who is outside the pale of the order, and not even to discuss these with initiates, unless he or they are in possession of the password for the time being. nor yet with any member who has resigned, demitted or been expelled, and i undertake to maintain a kind and benevolent relation with all the fraters and sorors of the order. i furthermore promise and swear that i will keep any information

itted or been expelled, and i undertake to maintain a kind and benevolent relation with all the fraters and sorors of the order. i furthermore promise and swear that i will keep any information relative to this order, which may have become known to me prior to the completion of the ceremony of my admission and i also pledge myself to divulge nothing whatsoever concerning this order to the outside world in case either of my resignation, demission or expulsion therefrom, after the completion of my admission. i will not seek to obtain any ritual or lecture pertaining to the order without due authorization from the praemonstrator of my temple, nor will i possess any ritual or lecture unless it be properly registered and labelled by him. i further undertake that any such ritual or lecture and a

who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon raise wands and sword touching over the head of the candidate. heg: inheritor of a dying world we call thee to the living beauty. hiereus: wanderer in the wild darkness we call thee to the gentle light. hiero: child of earth, long hast thou dwelt in darkness. kerux (removes hoodwink) quit the night and seek the day. all members present clap hands. hiero: hiereus: heg: frater xyz we receive thee into the order of the golden dawn. hiero (knocks) khabs. hiereus (knocks) am. heg (knocks)

ss and beauty their eyes once looked upon. the double cubical altar in the center of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries of all dimensions, while revealing her surface to the exterior senses. it is a double cube because, as the emerald tablet has said the things that are below are a reflection of the things that are above. the world of men and women created to unhappiness is a reflection of the world of divine beings 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 o

nd 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, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hie

1 10 INITIATION CEREMONY

hiero (to hegemon) lead the neophyte to the west and set him between the mystic pillars, with his face towards the east. heg: places neophyte between the pillars, and remains behind him. hiero: frater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his prope

direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by. kerux: leads neophyte back as he came, to between the pillars. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whe

rs. hiero: let the neophyte enter the pathway of good. kerux: leads neophyte s.e, and halts opposite hegemon, stepping aside from before neophyte. heg: whence comest thou? kerux: i come from between the pillars, and i seek the light of the hidden knowledge in the name of adonai. heg: the great angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up center of hall until he is near the altar

ieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii 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 nemys

cks enochian earth tablet lamp part ii hiero: frater kerux, when the neophyte gives the proper alarm, you will admit him. fraters stolistes and dadouchos, assist the kerux in the reception. stol: dad: take up positions so as to face neophyte as he enters hall. kerux: opens door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s placaii posset operibus; pertz 2, 547. god. 19 and snorted or panted, as the angry wolf in iieinli. xlii spirtles out his beard. gusin o-eid' ordin; fornm. sog. 2, 29. 231. go5a grcmi (deorum ira) is announced; egilss. 352. at rjrcmia go5 (offendere deos; fornald. sog. 2, 69. was imo god cwohjan; hel 157, 19. than wirdid in waldand grani, mahtig modag; hel 41, 16 (elsewhere: diu sffilde, or the world, earth, is gram, ein zornec got in daz gebot (bade them, daz uns hie suohten mit ir her; parz. 43, 28. hie ist geschehen gotes rdche; reinh. 975. got wil verviieren sinen zorn; osw. 717 ich wsene daz got roeche da selbe sinen anclen (wreak his vengeance; gudr. 845, 4. daz riime got (god rue it; trist. 12131. daz ez got immer riuwe! trist. 11704. the lex bajuv. 6, 2, in forbidding sunday labo

at tivelve is likewise the number of the norse esir; conf. ssem. 3' eesir or]?vi lisi' of the set, kindred. some other appellations may be added in support. in the earliest period of our language, the neut. ragin meant consilium. now the plural of this, as used in the edda, denotes in a special manner the plurality of the gods (see suppl. begin are the powers that consult together, and direct the world; and the expressions blis regin^ hou regin (kind, merciful gods, uppregin, ginregin (supers potestates) have entirely this technical meaning. ragnarokr (goth, ragine riqvis? dimness, darkness of gods) signifies the end of the world, the setting of the divine luminaries. ssem. 89' has "rognir ok regin" coupled together, rognir (cf. 196) being used to distinguish the individual ragincis (ragun

ree, there were special sacrifices for particular occasions, such as coronations, births, weddings and funerals, which were also for the most part coupled with solemn banquets. as the gods show favour more than anger, and as men' are oftener cheerful than oppressed by their sins and errors, thankofferings were the earliest and commonest, sin-offerings the more rare and impressive. whatever in the world of plants can be laid before the gods is gay, innocent, but also less imposing and effective than an animal sacrifice. the streaming blood, the life spilt out seems to have a stronger binding and atoning power. animal sacrifices are natural to the warrior, the hunter, the herdsman, while the husbandman will offer up grain and flowers. the great anniversaries of the heathen coincide with popu

. siclundr, afterwards sioland, seeland, t.e, zealand. lederun, the sax. dat. of ledera, on. hleisra, afterwards lethra, leire; conf. goth, hleijjra tahernacuhim. sacrifice. 49 at funerals^ witli what was done for expiation. it was only the bodies of nobles and rich men that were followed in death by bondsmen and by domestic and hunting animals, so that they might have their services in the other world. suppose 99 men, we will say prisoners of war, to have been sacrificed to the gods, the animals specified cannot have been intended to escort those enemies, nor yet for the use of the gods, to whom no one ever set apart and slaughtered horses or any beasts of the chase with a view to their making use of them. so whether the ambiguous eisdem refers to homines or diis (as eosdem just after sta

d in the year 577 gunthcramnus consulted a woman' habentem spiritum pldtonis, ut ei quae erant eventura narraret' greg. tur. 5, 14 (in aimoin 3, 22 she is mulier phytonissa, i.e. irvdoivhaaa. one much later still, tmota, who had come to mentz out of alamannia, is noticed in the annals of fulda, anno 847 (pertz 1, 365- as cassandra foretold the fall of troy, our prophetesses predict the end of the world (v, infra; and tacitus ann. 14, 32 speaks of british druidesses in these words: feminae in furore turbatae adesse cxitium canebant; conf. 14, 30. but we have the sublimest example before us in the voluspa (see suppl. those grayhaired, barefooted cimbrian priestesses in strabo (v. supra, p. 55) in white robe and linen doublet, begirt with brazen clasps, slaughtering the prisoners of war and p

3 8 INITIATION CEREMONY

eads you through the path of fire. heg: leads the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are th

ing by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the king of all previously placed before the polymorphous world, a type intellectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all various of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable

poured forth these primogenial ideas. these being many ascend flashingly into the shining worlds, and in them are contained the three supernals. because it is the operator, because it is the giver of life-bearing fire; because it filleth the life producing bosom of hecate; and it instilleth into the synoches the enlivening strength of fire, embued with mighty power. the creator of all formed the world, and there was a certain mass of fire and all these self- operating he produced, so that the kosmic body might be completely conformed, so that the kosmos might be manifest and not appear membranous. and he fixed a vast multitude of inwandering stars, not by a strain laborious and hurtful, but to uphold them with a stability void of movement, forcing fire forward into fire. hereunto is the s

g fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while preserving unsullied the brilliance of his own fire. and thence a fiery whirlwind drawing down the brilliance of the flashing flame penetrating the abysses of the universe, for thence from downwards all extend their wondrous r

ings did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. the channels being intermixed therein she performeth the works of incorruptible fire. hereunto is the speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid world, wherein continually lies a faithless depth, and hades wrapped in clouds, delighting in unintellig

4 7 INITIATION CEREMONY

of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? befo

crease on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east an

it desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillars on each side. in chesed is the water and in geburah is the fire, and in tiphareth is the uniting and reconciliation of both triangles in the hexagram, as aleph forms the reconciliation between mem and shin so thus stands the rec

d hands to the practicus the solid pyramid of the elements. hiero: this pyramid is attributed to the four elements. on the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam

pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto which is attributed the countenance of the man, the adam, the restored world. hiero: heg: pract: move to the west of altar. hiero: before you upon the altar is the 17th key of the tarot, which symbolically resumes these ideas. the large star in the center of the heavens has seven principal and 14 secondary rays, and thus represents the heptad multiplied by the triad which yields 21 the number of the divine name, eheieh which as you already know is attached to kether

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

f four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only n

replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only nor primarily for specific needs, but also for energy, harmony and connection with others, the world and the cosmos. it is an energy that can permeate every aspect of our being. a very special spirituality witchcraft and wicca (one of the major forms of witchcraft) both derive their names from the anglo- saxon words for wisdom 'witch' is from the old english word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indig

s shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn

craft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into 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

en 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 readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds

ABRAMELIN1

d third, it being especially addressed by abraham to lamech, his son, and the second person singular being employed throughout it. as some english readers may be ignorant of the fact, it is perhaps as well here to remark that in french tu, thou, is only used between very intimate friends and relations, between husband and wife lovers, etc; while vous, you, is the more usual mode of address to the world in general. again, in sacred books, in prayers, etc, vous is used, where we employ "thou" as having a more solemn sound than tu. hence the french verb tutoyer= to be very familiar with, to be on extremely friendly terms with any one, and even to be insolently familiar. this first book contains advice concerning magic, and a description of abraham s travels and experiences, as well as a menti

tex the civilisation of a yesterday, but to prepare the reconstitution of a morrow. the enormous historical importance of such men as our author is always underrated, generally doubted; notwithstanding that like the writing on the wall at belshazzar s feast, their manifestation in the political and historical arena is like the warning of a mene, mene tekel, upharsin, to a foolish and undiscerning world. the full and true history of any adept could only be written by himself, and even then, if brought before the eyes of the world at large, how many persons would lend credence to it? and even the short and incomplete statement of the notable events of our author s life contained in the first book, will be to most readers utterly incredible of belief. but what must strike all alike is the tre

on for the same) is not borne out by his own account of his life, wherein we find him so constantly involved in the contests and convulsions of the time. also, however much the life of a hermit or anchorite may appear to be advocated, we rarely, if ever, find it followed by those adepts whom i may perhaps call the initiated and wonderworking medium between the great concealed adepts and the outer world. an example of the former class we may flnd in our author, an example of the latter in abra-melin. the particular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always bee

applied to the nature of venus. i give the hebrew form (see appendix a, table of hebrew and chaldee letters) of equivalents: introduction xii or in latin letters: in the key of solomon it is (as being a pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his dominion shall be also from the one sea unto the other, and from the flood unto the world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the k

of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world. therefore what abraham means is, that this system of sacred magic is thoroughly reliable, because correct in all its attributions, and that this being so, there is no chance of the operator using names and formulas on wrong occasions and in error. but also it is notable that abraham the jew (probably again with the intent of confusing lamech as little as possible) speaks only of two great c

ABRAMELIN2

wisdom and magical secrets; he should as well undertake to count the waves and the sands of the sea; seeing that the matter hath come to such a pass that every trick of a buffoon is believed to be magic, that all the abominations of impious enchanters, all diabolical illusions, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sourc

ust finish where ye begin. but the first part of this chapter is the most important, and see that ye keep well in mind the necessity of observing the same, because as regardeth the other disadvantages, they may perhaps be remedied. and be ye sure that god doth aid all those who put their confidence in him and in his wisdom, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this sacred magic. of abramelin the mage 47 the third chapter. of the age and quality of the person who wisheth to undertake this operation. n order to describe the aforesaid and other considerations in the best possibl

he sacred writings there will arise more and more (wisdom) in your heart. the use of the rights of marriage is permitted, but should scarcely if at all be made use of (during this period. you shall also wash your whole body every sabbath eve. as to what regardeth commerce and manner of living, i have already given unto you sufficient instruction. only it is absolutely necessary to retire from the world and seek retreat; and ye shall lengthen your prayers to the utmost of your ability. as for eating, drinking and clothing, ye shall govern yourselves in exactly the same manner as in the two first moons; except that ye shall fast (the qabalistical fast) every sabbath eve. note well: the sabbath is for the jews, who are accustomed to observe the same every saturday, but for christians the sabb

elzeboul. from hebrew, bol= lord, and zbvb= fly or flies; lord of flies. some derive the name from the syriac beel d bobo= master of calumny, or nearly the same signification as the greek word diabolos, whence are derived the modern french and english diable and devil. oriens: these four names of oriens, paimon, ariton and amaymon,are usually allotted to the evil kings of the four quarters of the world. oriens, from latin, oriens= rising or eastern. this name is also written uriens, from latin, uro= to burn, or devour with flame. it is probably from uriens that a mediaeval title of the devil, viz, sir urien, is derived. the name is also sometimes written urieus, from latin, urios, a title given to jupiter as presiding over the wind. urieus is also derivable from the greek adj. eurus, eurei

o him who hath given unto you the operation, unto whom you have as it were a greater obligation than unto your own father (3) as far as lieth in your power take heed in no way to make use of this art against your neighbour; except for a just vengeance; although i counsel 7 of abramelin the mage 89 you even in this particular to imitate god, who pardoneth even you yourself, and there is not in the world a more meritorious action than to pardon (4) in the case of your angel dissuading you from some operation, and forbidding you to do the same, keep well from becoming obstinate therein, for you would in such a case ever repent it (5) fly all kinds of (evil) science, magic, and enchantments, because they be all diabolical inventions; also put no trust in books which teach them, though in appea

ABRAMELIN3

will be practically worthless in their hands; for, as will be observed, the names in the squares for the most part are simply the statement of the ends desired to be accomplished thereby. finally, i will quote the following passage from the key of solomon the king v accursed be he who taketh the name of god in vain! accursed be he who useth this knowledge unto an evil end. be he accursed in this world and in the world to come. amen. be he accursed in the name which he hath blasphemed! of abramelin the mage 208 essential remarks upon the foregoing symbols. it is certain that among all the symbols which i have hereinbefore written down there be many which one can employ for evil (purposes; and i avow that (at first) i intended not to give them here at all; but thereafter i did make reflecti

have an entire faith therein; and he made me comprehend by his discourse that he was not such an one as i had thought. furthermore it happened that he fell dangerously ill, and i in my turn was reprimanded by my angel who blamed me for the choice i had made. the whole machinery of the universe is maintained by faith; and he who believeth not, suffereth the chastisement of his perfidy both in this world and in the next. i could here say much more relating to our own selves, but as thou wilt have to pass under the influence2 of thy holy guardian angel, thou wilt be sufficiently instructed in his own good time, and by himself, concerning these matters which be both delicate and to be jealously guarded.3 the evil spirit is so subtle, so keen, and so cunning, that that which he cannot obtain at

ighbour in his necessities, thou shouldest perform it with zeal, and in no sense wait for him to ask it of thee, and seek also to comprehend his needs unto the uttermost, so as to be able to take sound action (therein. thou shalt take heed to succour the infirm and the sick and to work for their healing; and see that thou dost not good works to attract praises and to make thyself talked of in the world. also thou mayest make semblance of performing (thy cures) by prayers, or by ordinary remedies, or by (the recital of) some psalm, or by other like means. thou shouldest be especially circumspect not to discover the like matters unto reigning princes; and in this particular thou shalt do nothing without consulting thy good angel; for there is a certain generation which is never contented, an

es; and all this will be occasioned by the evil spirits so as to avoid having to submit themselves, and humiliate themselves, and subject themselves unto man, their greatest enemy, seeing that they behold him in powerful condition arriving at the enjoyment of that eternal glory which they themselves have foolishly lost; and their rage is so great and their grief so poignant, that -there is in the world no evil which they be not ready to work, if god were to permit them, they being always attracted by the idea of the destruction of the human race. therefore is it necessary to take courage and make a constant resolution to resist in all things with intrepidity, and to earnestly desire to obtain from god so great a grace in despite of men and of the demon. also beforehand thou shouldest arran

thereof. it will be necessary to satisfy them by words full of affection, and to make them think that time which engendereth change, also causeth men who are not altogether ignorant persons to resolve at times to live by themselves. this bath been the cause why so great a number of good and learned men have retired into desert places, so that being separated from their own relatives and from the world they might live tranquilly in prayer and orisons to render themselves more worthy to obtain through the grace of the lord a gift so great and so perfect. i further approve of thy possessing a bible in the vulgar language, and also the psalms of david, for thine own use. some person may here reply: i understand the latin, and i have no need of the common language. i answer him that when we pr

ADDTLS

the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the ker

presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pil

nd diverse combinations of those which are in the other case manifested in a more general way. it will be found written in the clavicula tabularum enochi: now we are to understand that there are four angel-overseers..each one of these angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen 31 and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the element

ADEPTUS MINOR INITIATION

ation rtk "i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering" hmjk "that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order" hnyb "that i will keep secret all things connected with the order, and its secret knowledge, from the whole world, equally from him who is a member of the first order of the golden dawn, as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due

nor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality" 14 hrwbg "furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubeae et aurea cruces before the eyes of any person save for the permission of the chiefs of the order" trapt "i further promise and swear that with

ALEE J BOOK OF AIWASS

to declare their role as no more, no less significant than my own. this tendency to worship daemons denotes character weakness. lord egan observes that those who attack him for claiming to be a daemon are themselves daemon worshipers who cannot kick the habit. always remember that daemons are merely a manifestation of the future of our race. we are all inherently divine, the co-creators of a new world order! in this fashion we shall create gods in our own image, for we are the creators, and we are the created. a couple produce an offspring (creators, but they were infants at one time (created. what i'm suggesting is this; something similar occurs on a spiritual level. ducks give birth to ducklings. gods give birth to godlings (humans. evolution occurs, growth occurs and the cycle continue

s secret name had to be uttered by another daemon. timing is everything! it takes a while, then memories begin to creep. the daemon form attaches itself to the physical form. it's like you're being switched from a/c to d/c (alternating to direct current. why do sleepers exist? let's say, for example, aiwass has two physical forms; lord egan (awake) and a child growing up in some other part of the world (asleep. my daemon companion knows about the child. well, my body outlives its usefulness, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens. like a bad penny, i keep coming back) notice, i'm the one who doesn't have a secret name because my mission is to reveal all. this is the aeon of lucius (light) and aiwass is the appointed messenger. plain talk

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

the enunciation of fantastic hypotheses, in order that this great science may be thoroughly understood as of universal importance. for, like all great things, it is simple; but, like all great things, it is masked by confused thinking; and, only too often, brought into contempt by the machinations of knavery (1) there is more nonsense talked and written about yoga than about anything else in the world. most of this nonsense, which is fostered by charlatans, is based upon the idea that there is something mysterious and oriental about it. there isn't. do not look to me for obelisks and odalisques, rahat loucoum, bul-buls, or any other tinsel imagery of the yoga-mongers. i am neat but not gaudy. there is nothing mysterious or oriental about anything, as everybody knows who has spent a little

ne of the qualities of its elements, but capable of further combination into complexities of astonishing sublimity. all these combinations, these unions, are yoga (8) yoga means union. how are we to apply this word to the phenomena of mind? what is the first characteristic of everything in thought? how did it come to be a thought at all? only by making a distinction between it and the rest of the world. the first proposition, the type of all propositions, is: s is p. there must be two things- different things- whose relation forms knowledge. yoga is first of all the union of the subject and the object of consciousness: of the seer with the thing seen (9) now, there is nothing strange of wonderful about all this. the study of the principles of yoga is very useful to the average man, if only

ll propositions, is: s is p. there must be two things- different things- whose relation forms knowledge. yoga is first of all the union of the subject and the object of consciousness: of the seer with the thing seen (9) now, there is nothing strange of wonderful about all this. the study of the principles of yoga is very useful to the average man, if only to make him think about the nature of the world as he supposes that he knows it. let us consider a piece of cheese. we say that this has certain qualities, shape, structure, colour, solidity, weight, taste, smell, consistency and the rest; but investigation has shown that this is all illusory. where are these qualities? not in the cheese, for different observers give quite different accounts of it. not in ourselves, for we do not perceive

vestigation of yoga, i was fortunately equipped with a very sound training in the fundamental principles of modern science. i saw immediately that if we were to put any common sense into the business (science is nothing but instructed common sense, the first thing to do was to make a comparative study of the different systems of mysticism. it was immediately apparent that the results all over the world were identical. they were masked by sectarian theories. the methods all over the world were identical; this was masked by religious prejudice and local custom. but in their quiddity- identical! this simple principle proved quite sufficient to disentangle the subject from the extraordinary complexities which have confused its expression. 3. when it came to the point of preparing a simple anal

r yourself the incidence and quality of herschel. it is the most important of the tasks of the yogi, because, until he has achieved it, he can have no idea who he is or where he is going. 18. still more remote and tenuous is the influence of neptune. here we have a niyama of infinite delicacy, a spiritual intuition far, far removed from any human quality whatever. here all is fantasy, and in this world are infinite pleasure, infinite perils. the true niyama of neptune is the imaginative faculty, the shadowing forth of the nature of the illimitable light. he has another function. the yogi who understands the influence of neptune, and is attuned to neptune, will have a sense of humour, which is the greatest safeguard for the yogi. neptune is, so to speak, in the front line; he has got to ada

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

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

bestialities of certain pompeian frescoes, or between rabelais and elenor glyn. what then is his ideal of human life? one cannot say. so crass a creature can have no true ideal. there have been ascetic philosophers; but the prohibitionist would be as offended by their doctrine as by ours, which, indeed, are not so dissimilar as appears. wage-slavery and boredom seem to complete his outlook on the world. there are species which survive because of the feeling of disgust inspired by them: one is reluctant to set the heel firmly upon them, however thick may be one's boots. but when they are recognized as utterly noxious to humanity--the more so that they ape its form--then courage must be found, or, rather, nausea must be swallowed. may god send us a saint george! iv. it is notorious that all

here has also been indulgence in drink or drugs. there are whole periods when practically every great man has been thus marked, and these periods are those during which the heroic spirit has died out of their nation, and the burgeois is apparently triumphant. in this case the cause is evidently the horror of life induced in the artist by the contemplation of his surroundings. he must find another world, no matter at what cost. consider the end of the eighteenth century. in france the men of genius are made, so to speak, possible, by the revolution. in england, under castlereagh, we find blake lost to humanity in mysticism, shelley and byron exiles, coleridge taking refuge in opium, keats sinking under the weight of circumstance, wordsworth forced to sell his soul, while the enemy, in the p

full consciousness of the artist, that is to say, the divine consciousness. he finds himself unutterably lonely, and he must steel himself to endure it. all his peers are dead long since! even if he find an equal upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the master that he gains more and more the power to dwell in the world of reality. and with this comes the

rried woman living far uptown" and that she "never runs about with men" it is not the failure of marriage; it is the failure of men to recognize what marriage was ordained to be. by a singular paradox it is the triumph of the bourgeois. only the hero is capable of marriage as the church understands it; for the marriage oath is a compact of appalling solemnity, an alliance of two souls against the world and against fate, with invocation of the great blessing of the most high. death is not the most beautiful of adventures, as frohman said, for death is unavoidable; marriage is a voluntary heroism. that marriage has today become a matter of convenience is the last word of the commercial spirit. it is as if one should take a vow of knighthood to combat dragons--until the dragons appeared. so t

ALEISTER CROWLEY ACROSS THE GULF

all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling of the abyss. the palace reeled and fell; typhon rose mighty in destruction, striding across the skies. the world rocked with earthquake; every star broke from its fastening and trembled. page 2 gulf.txt and in the midst lo! bes-na-maut my mother; and in her arms myself, laughing in the midst of all that ruin. yet not one living creature took the slightest hurt! but the astrologers rent their robes and beat their faces on the ground; for the dread moment, the unknown terror, had gone by; and with it i h

and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stronger than the magic of isis. so by my secret practices at night, while my guardians strove to smooth my spirit to page 19 gulf.txt a girl s, had i found the power to bring about that tremendous event, an equinox of the gods. just as thousands of years later was my secret revolt against osiris- for the world had suffered long enough- destined to bring about another equinox in which horus was to replace the slain one with his youth and vigour and victory. i passed therefore into these glowing abodes of amennti, clad in thick darkness, while my body lay entranced at the feet of the osiris in the ruined temple. now the god osiris sent forth his strange gloom to cover us, lest the people should perc

then i turned me again, and with the high priest sought his house. strange indeed was i as i went through the city, my new robes dark with blood of that most holy sorceress. but no one of the people dared so much as lift his eyes; nor spoke we together at all. but when we were come into the house of the high priest, sternly did he confront me "what is this, my son" and i weary of the folly of the world and of the uselessness of things answered him "father, i go back to memphis. i am the magus of the well" now he knew the magus, and answered me "why liest thou" and i said "i am come into the world where all speech is false, and all speech is true" page 26 gulf.txt then he did me reverence, abasing himself unto the ground even unto nineand- ninety times. and i spurned him and said "bring for

dead on the instant, and the gods tumbled from their places, and broke in pieces upon the floor. and i veiled myself, and went into the market-place and lifted up my voice in a chant and cried: death, and desolation, and despair! i lift up my voice, and all the gods are dumb. i unveil my face, and all that liveth is no more, i sniff up life, and breathe forth destruction. i hear the music of the world, and its echo is silence. death, and desolation, and despair! the parting of the ways is come: the equinox of the gods is past. another day: another way. let them that hear me be abased before me! death, and desolation, and despair! then i pulled away my veil, and the cold lightnings of death shot forth, and the people of the city fell dead where they stood. save only one, a young boy, a flu

waste of the banquet, the flagons overturned, the napery awry, page 37 gulf.txt the lamps extinct or spilt, the golden cups, chased with obscene images, thrown here and there, the meats hanging over the edge of their bejewelled dishes, their juice staining the white luxury of the linen; and in the midst ourselves, our limbs as careless as the wind, motionless. one would have said: the end of the world is come. but through all that fiery abyss of sleep wherein i was plunged so deep, still stirred the cool delight of the knowledge that i had won the hand for which i played, that i was high priest of osiris in thebai. but in the morning we rose and loathed each other, our mouths awry, our tongues hanging loose from their corners like thirsty dogs, our eyes blinking in agony from the torture

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

covery of a small hindu idol that had been lost signalled the end to the plague, and the rats disappeared. simon usually lives in fear of his life, for reasons that do not always have to do with the necronomicon. however, he has been subject to constant surveillance by the ancient ones as they await one slip, the single misstep, that will provide for them the entry they earnestly desire into this world. l.k. barnes, on the other hand, has had no rest whatever from the signals and messages from the extraterrestrial intelligences that were the overseers and the guardians of the book's publication. he has been plagued by an unremitting chain of numerological events which he cannot ignore. the predominance of the numbers 13,333,555,666 and others too arcane to bear mentioning have been made hi

introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brooklyn heights, lived a quiet, reclusive man, an author of short stories, who eventually divorced his wife of two years and returned to his boyhood home in rhode island, where he lived with his two aunts. born on august 20, 1890, howard phillips lovecraft would come to exert an impact on the literary world that dwarfs his initial successes with weird tales magazine in 1923. he died, tragically, at the age of 46 on march 15, 1937, a victim of cancer of the intestine and bright's disease. though persons of such renown as dashiell hammett were to become involved in his work, anthologising it for publication both here an abroad, the reputation of a man generally conceded to be the "father of gothi

ill at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all four: magick. in 1937, the year lovecraft dies, the nazis banned the occult lodges of germany, notable among them two organisations which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and

year lovecraft dies, the nazis banned the occult lodges of germany, notable among them two organisations which crowley had supervised: the a\ a\ and the o.t.o, the latter of which he was elected head in england, and the former which he founded himself. there are those who believe that crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the inf

y of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral restrictions concerning its adherents, which lead to various types of lunacies and "hangups" that characterised many of the reich's leadership. yet, there can be perhaps little doubt that the chaos which engulfed the world in those years was prefigured, and predicted, in crowley's liber al vel legis; the book of the law. the mythos and the magick we can profitably compare the essence of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher

ALEISTER CROWLEY BOOK OF LIES

hese fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols is fully explained in "the soldier and the hunchback. this chapter begins by the letter o, followed by a mark of exclam

.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower sephiroth in their essence [21] 6 kappa-epsilon-phi-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of

ven so, it may be delightful to the creator. the moral of this chapter is, therefore, and exposition of the last paragraph of chapter 18. it is the critical spirit which is the devil, and gives rise to the appearance of evil. book of lies get any book for free on: www.abika.com 51 [53] 22 kappa-epsilon-phi-alpha-lambda-eta kappa-beta the despot the waiters of the best eating-houses mock the whole world; they estimate every client at his proper value. this i know certainly, because they always treat me with profound respect. thus they have flattered me into praising them thus publicly. yet it is true; and they have this insight because they serve, and because they can have no personal interest in the affairs of those whom they serve. an absolute monarch would be absolutely wise and good. bu

ure chance that rules the universe; therefore, and only therefore, life is good. book of lies get any book for free on: www.abika.com 52 [54] commentary( kappa-beta) comment would only mar the supreme simplicity of this chapter. book of lies get any book for free on: www.abika.com 53 [55] 23 kappa-epsilon-phi-alpha-lambda-eta kappa-gamma skidoo what man is at ease in his inn? get out. wide is the world and cold. get out. thou hast become an in-itiate. get out. but thou canst not get out by the way thou camest in. the way out is the way. get out. for out is love and wisdom and power.(12) get out. if thou hast t already, first get ut.(13) then get o. and so at last get out. book of lies get any book for free on: www.abika.com 54 [56] commentary( kappa-gamma) both "23" and "skidoo" are americ

dom and power.(12) get out. if thou hast t already, first get ut.(13) then get o. and so at last get out. book of lies get any book for free on: www.abika.com 54 [56] commentary( kappa-gamma) both "23" and "skidoo" are american words meaning "get out. this chapter describes the great work under the figure of a man ridding himself of all his accidents. he first leaves the life of comfort; then the world at large; and, lastly, even the initiates. in the fourth section is shown that there is no return for one that has started on this path. the word out is then analysed, and treated as a noun. besides the explanation in the note, o is the yoni; t, the lingam; and u, the hierophant; the 5th card of the tarot, the pentagram. it is thus practically identical with iao. the rest of the chapter is c

ALEISTER CROWLEY BOOK OF THE LAW

ht bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! i,28: none, breathed the light, faint& faery, of the stars, and two. i,29: for i am divided for love s sake, for the chance of union. i,30: this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. i,31: for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my

pparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me. i,52: if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! i,53: this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth: ever to me! to me! i,54: change not as much as the style of a letter; for behold! thou, o prophet, shalt not behold all these mysteries hidden therein. i,55: the child of thy

of us. they shall rejoice, our chosen: who sorroweth is not of us. ii,20: beauty and strength, leaping laughter and delicious languor, force and fire, are of us. ii,21: we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hear

ou. iii,9: lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house. iii,10: get the stele of revealing itself; set it in thy secret temple-and that temple is already aright disposed& it shall be your kiblah for ever. it shall not fade, but miraculous colour shall come back to it day after day. close it in locked glass for a proof to the world. iii,11: this shall be your only proof. i forbid argument. conquer! that is enough. i will make easy to you the abstruction from the ill-ordered house in the victorious city. thou shalt thyself convey it with worship, o prophet, though thou likest it not. thou shalt have danger& trouble. ra-hoor-khu is with thee. worship me with fire& blood; worship me with swords& with spears. let the woman

second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious, as the sun of midnight is ever the son. iii,75: the ending o

ALEISTER CROWLEY DUTY

uarded; and the attempt commonly ends in losing one's own self-supremacy. 5. worship all "every man and every woman is a star "mercy let be off: damn those who pity "we have nothing with the outcast and the unfit: let them die in their misery: for they feel not. compassion is the vice of kings: stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live! now let it be understood if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit hadit ra-hoor-khuit. the sun, strength and sight, light these are for the servants of the star& the snake" duty get any book for free on: www.abika.com 6 each being is, exactly as you are, the sol

ALEISTER CROWLEY LIBER 777

m of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right u

ias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to

lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis.table of correspondences 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches and

names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be e

ALEISTER CROWLEY LIBER CHANOKH

cluded in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view

s drawn from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire atziluth, water briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv, the heavenly hexagram, and to the t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists o

eglect these rules, to break these laws in the smallest particular is to incur failure, and may even expose the unskilful practitioner himself to the utmost peril. if he claims a sovereignty over nature, it is a constitutional sovereignty rigorously limited in its scope and exercised in exact conformity with ancient usage. thus the analogy between the magical and the scientific conceptions of the world is close. in both of them the succession of events is perfectly regular and certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touc

d certain, being determined by immutable laws, the operation of which can be foreseen and calculated precisely; the elements of caprice, of chance, and of accident are banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, b

ty, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. pau

dited, of all the available terms. i swore to rehabilitate magick to identify it with my own career; and to compel mankind to respect, love, and trust that which they scorned, hated and feared. i have kept my word. but the time is now come for me to carry my banner into the thick of the press of human life. i must make magick the essential factor in the life of all. in presenting this book to the world, i must then explain and justify my position by formulating a definition of magick and setting forth its main principles in such a way that all may understand instantly that their souls, their lives, in every relation with every other human being and every circumstance, depend upon magick and the right comprehension and right application thereof. i "definition" magick is the science and art

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ossible 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 your question (stated as fully a

me, and a good deal of it- especially the third chapter- extremely antipathetic. i fought against this book for years; but it proved irresistible. i do not think i am boasting unfairly when i say that my personal researches have been of the greatest value and importance to the study of the subject of magick and mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the yi king with that of the qabalah. but i do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one tithe of the value of a single verse of the book of the law. i think you should have a copy of the equinox of the gods and make the book of the law your constant study. such value as my own work may

haggling" i have spent over 100,000 pounds of my inherited money on this work: and if i had a thousand times that amount today it would all go in the same direction. it is only when one is built in this way, to stand entirely aloof from all considerations of twopence halfpenny more or fourpence halfpenny less, that one obtains perfect freedom on this plane of discs. all the serious orders of the world, or nearly all, begin by insisting that the aspirant should take a vow of poverty; a buddhist bhikku, for example, can own only nine objects- his three robes, begging bowl, a fan, toothbrush, and so on. the hindu and mohammedan orders have similar regulations; and so do all the important orders of monkhood in christianity. our own order is the only exception of importance; and the reason for

; a buddhist bhikku, for example, can own only nine objects- his three robes, begging bowl, a fan, toothbrush, and so on. the hindu and mohammedan orders have similar regulations; and so do all the important orders of monkhood in christianity. our own order is the only exception of importance; and the reason for this is that it is much more difficult to retain one's purity if one is living in the world than if one simply cuts oneself off from it. it is far easier magic without tears get any book for free on: www.abika.com 12 to achieve technical attainments if one is unhampered by any such considerations. these regulations operate as restrictions to one's usefulness in helping the world. there are terrible dangers, the worst dangers of all, associated with complete retirement. in my own pe

ears get any book for free on: www.abika.com 37 imbeciles. 22 first let me go all euclidean, and rub your nose in the definition, postulate and theorems given in my comprehensive (but, alas! too advanced and too technical) treatise on the subject. here we are! i. definition: magick is the science and art of causing change to occur in conformity with will (illustration: it is my will to inform the world of certain facts within my knowledge. i therefore take "magical weapons" pen, ink, and paper; i write "incantations- these sentences- in the "magical language" i.e. that which is understood by people i wish to instruct. i call forth "spirits" such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. the composition and distribution is t

ALEISTER CROWLEY MEDITATION

demonstrative proof, are repugnant to common sense. but what of the origin of religions? how is it that unproved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certainly happens, the influence of the genius. there is no known analogy in nature. one cannot even think of a "super-dog" transforming the 7 world of dogs, whereas in the history of mankind this happens with regularity and frequency. now here are three "super-men" all at loggerheads. what is there in common between christ, buddha, and mohammed? is there any one point upon which all three are in accord? no point of doctrine, no point of ethics, no theory of a "hereafter" do they share, and yet in the history of their lives we find one i

ent. we have only the accounts given by the men themselves. it would be very remarkable should we find that these accounts agree. of the great teachers we have mentioned christ is silent; the other four tell us something; some more, some less. buddha goes into details too elaborate to enter upon in this place; but the gist of it is that in one way or another he got hold of the secret force of the world and mastered it. of st. paul's experiences, we have nothing but a casual illusion to his having been "caught up into heaven, and seen and heard things of which it was not lawful to speak" mohammed speaks crudely of his having been "visited by the angel gabriel" who communicated things from "god" moses says that he "beheld god" diverse as these statements are at first sight, all agree in anno

eories involving epilepsy and madness. as if organization could spring from disorganization! even if epilepsy were the cause of these great movements which have caused civilization after civilization to arise from barbarism, it would merely form an argument for cultivating epilepsy. of course great men will never conform with the standards of little men, and he whose mission it is to overturn the world can hardly escape the title of revolutionary. the fads of a period always furnish terms of abuse. the fad of caiaphas was judaism, and the pharisees told him that christ "blasphemed" pilate was a loyal roman; to him 9 they accused christ of "sedition" when the pope had all power it was necessary to prove an enemy a "heretic" advancing to-day towards a medical oligarchy, we try to prove that

shnu, who was the local god of the period. anna kingsford, who had dabbled in hebrew mysticism, and was a feminist, got an almost identical vision; but called the "divine" figure which she saw alternately "adonai" and "maria" now this woman, though handicapped by a brain that was a mass of putrid pulp, and a complete lack of social status, education, and moral character, did more in the religious world than any other person had done for generations. she, and she alone, made theosophy possible, and without theosophy the world-wide interest in similar matters would never have been aroused. this interest is to the law of thelema what the preaching of john the baptist was to christianity. we are now in a position to say what happened to mohammed. somehow or another his phenomenon happened in h

ceed to add a great number of details which are not human at all. this particular appearance is usually assumed to be "god" but, whatever it may be, the result on the mind of the student is tremendous; all his thoughts are pushed to their greatest development. he sincerely believes that they have the divine sanction; perhaps he even supposes that they emanate from this "god" he goes back into the world armed with this intense conviction 32 and authority. he proclaims his ideas without the restraint which is imposed upon most persons by doubt, modesty, and diffidence< while further there is, one may suppose, a real cla

ALEISTER CROWLEY SEPHER SEPHIROTH

e l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh to go round in a circle lgx a name of god (see i.r.q. 778& no. 86) hwhy hy 42 the number of letters of a great name of god terrible and strong, and of the assessors of the dead eloah, a name of god hwl) the supernal mother, unfertilized (cf. 52 )m) terror, calamity hhlb loss, destruction ylb to cease ldx my glory ydwbk the earth (our world) dlx the greater ldgh 43 great lwdg to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm

ts (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a n

ished; feather, wing (moreover the genital member; cf. 248& 447) rb) to lie in wait br) a well, spring: a title of malkuth r)b created )rb exotic, foreign; dwelling rg greater (ar )br 204 commencement of the name abra-melin )rb) pearl; race; age rd the righteous qydc 205 splendrous rd) mighty; hero rbg mountain rh 206 assembly; area )rd) hail drb spake; word, thing; cloud; murrain rbd they of the world mlw( ymy to see, observe, perceive; to consider h)r 207 a scorpion (cf. 372) b)rg) lord of the universe mlw( nwd) light (aur is the balanced light of open day; cf. 9& 11) rw) limitless pws ny) ate hrb walled, fenced rdg that which cuts rbh the elders (deut. 21:19) mynqz melt, fuse qqz the crown of the ark; strange, foreign; border rz to grow great, multiply hbr demons; injurers myqyzm 208 fe

oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of verses in the book of the law. the sephiroth the paths the elect ryxb mistress; queen; demi-goddess hrybg ye shall cleave unto hwhy( gnot h read; cf. 192) hwhyl myqbdx clean; elegant rwh+ a giant qn( giants (fully written

; extent; long ago, already rbk to ride, drive; horseman, driver; vehicle bkr to be mixed, mingled kbr 224 male (ch) rkd walk, journey; the path krd [the beginnings of] emanations (cf. 264) yqqwx representations, inscriptions (cf. 264) yqwqx union rwxy number; census; appointed place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to spar

ALEISTER CROWLEY TAO TEH KING

one by emptiness, the other by fullness. he satisfieth their desires, thus fulfilling their wills, and making them frictionless; and he maketh them strong in body, to a similar end. 3. he delivereth them from the restlessness of knowledge and the cravings of discontent. as to those who have knowledge already, he teacheth them the way of non-action. this being assured, there is no disorder in the world((a lecture on the labour problem) 4 chapter iv the spring without source. 1. the tao resembleth the emptiness of space; to employ it, we must avoid creating ganglia((see liber ccxx..i.22 'let there be no difference made among you between any one thing and any other thing' weh note: quotation corrected from 'make no difference between any one thing and any other thing' inequality (an illusion

explained by that book. it would be impossible to elucidate such passages in a note. ko yuen is now at work to prepare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of

, and may be tested by experience of various bhavanas and other proper concentrations. but laotze draws a parallel for social or political use. to excite cupidity leads to theft at home, and war abroad. it is only too evident to day how neglect of this rule has destroyed civilization; i need not insist on examples of how a's potash, b's iron, c's coal and d's trade routes have caused e to set the world ablaze) 2. the wise man seeketh therefore to content the actual needs of the people; not to excite them by the sight of luxuries. he banneth these, and concentrateth on those((the present labour troubles are due to the absurd cult of material complexities miscalled prosperity) 13 chapter xiii the contempt for circumstance. 1. favor and disgrace are equally to be shunned; honour and calamity

his? by my comprehension of the tao. 26 chapter xxii the guerdon of modesty. 1. the part becometh the whole. the curve becometh straight; the void becometh full; the old becometh new. he who desireth little accomplisheth his will with ease; who desireth many things becometh distracted((thus he hath none of them) 2. therefore, the sage concentrateth upon one will, and it is as a light to the whole world. hiding himself, he shineth; withdrawing himself, he attracteth notice; humbling himself, he is exalted; dissatisfied with himself((since the one will is not yet attained) he gaineth force to achieve his will. because he striveth not, no man may contend against him. 3. that is no idle saw of the men of old 'the part becometh the whole; it is the canon of perfection((any part x becomes the wh

h the left wing, the commander-inchief, the right wing; it is as if the battle were a rite of mourning! he that hath slain most men should weep for them most bitterly; so then the place of the victor is assigned to him with philosophical propriety. 36 chapter xxxii the wisdom of teh. 1. the all-tao((comprehending change within itself) hath no name. 2. it is that minute point((hadit) yet the whole world dare not contend against him that hath it. did a lord or king gain it and guard it, all men would obey him of their own accord. 3. heaven and earth combining under its spell, shed forth dew((this 'dew' refers to the elixir of the fraternity r.c. and of the o.t.o. it has been described, with proper caution, in various passages of 'the equinox' and of 'the book of lies) extending throughout al

ALEISTER CROWLEY THE BANNED LECTURE

abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, invocations of the devil, etc, etc, it must never be forgotten that these practices are strictly functions of christianity. where ignorant savages perform propitiatory rites, there and there only christianity takes hold. but under the great systems of the civilised parts of the world, there is no trace of any such perversion in religious feeling. it is only the bloodthirsty and futile jehovah who has achieved such monstrous births. such upas-trees can only grow in the poisonous mire of fear and shame where thought has putrefied to christianity. there is thus no antecedent improbability that gilles de rais (or any other person of that place and period) was addicted to bla

in the recent scrap found it. i was in venice just before the war, when halley s comet was around, and although the pope himself sprinkled holy water over the comet, and sent it his special benediction and told the people it would do no harm, in his most ex cathedra manner, the venetians gathered themselves in panic-stricken crowds in the square of st. mark and waited, howling, for the end of the world. it was accordingly easy enough to associate the pursuit of knowledge with the most abominable crimes, real or imaginary or both. for this reason, we hear not as a demonstrated thesis, but as a commonplace of inherited knowledge that jews were sorcerers and wizards. in other works, they know something about grammar. we heard that they transformed themselves into cats or bats, and sucked pe&1

ing people whom you could cut up to see what came of it. the surgeon was, in fact, not understood at all, except in the one way which such people were capable of understanding; i.e, as the body-snatcher. the rest of his proceedings were perfectly mysterious to them. you notice that even charles dickens who may yet go down to history for having wished to prosecute holman hunt, of all people in the world, for painting indecent pictures takes very much this popular view of medicine and pharmacy in pickwick. i think, then, it is not altogether unfair to assume that gilles de raid was to a large extent the victim of catholic logic. catholic logic: and the foul wish-phantasms generated of its repressions, and of its fear and ignorance. he wanted to confer to a boon on humanity; therefore he cons

ALEISTER CROWLEY THE HEART OF THE MASTER

d the whirring of the wheel declares: the wisdom of the master is the justice of time. attend to the will of the master! at this there cometh forth from the heart of the wheel a serpent with the head of a sphinx, and toucheth the mouth of the master, so that his voice breaks into song: the word of the law is thelema (greek letters. then is all heaven aflame with a great blast of trumpets; and the world is alight with one flash that sundereth every spirit that liveth, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the ma

e of that pearl! xv with thy right eye create all for thyself, and with the left accept all that be created otherwise! the heart of the master get any book for free on: www.abika.com 13 xvi break down the fortress of thine individual self, that thy truth may spring free from the ruins! xvii use all thine energy to rule thy thought: burn up thy thought as the phoenix! xviii let the illusion of the world pass over thee, unheeded, as thou goest from the midnight to the morning! xix give forth thy light to all without doubt: the clouds and shadows are no matter for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of ev

er: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of phantasy; of these behold one grim and one grotesque, this lyric and that lordly, the grievous and the gracious equal in his sight, for they know neither limit nor let in the infinite variety of their beauty, making new harmonies with every hour, beyond belief for joy. syrinx and pan now comes the sound as of the fall of snow-flakes and rosepetals: it is the twinkling of the fee

miling she put it into mine. now i knew not by what name to thank her for this courtesy: which understanding, she told me "my name is the star of the north" and this was the proclamation: to man do what thou wilt shall be the whole of the law. my term of office upon the earth being come in the year of the foundation of the theosophical society, i took upon myself, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters

most surely willeth. with that word, the walls of the little chamber in the temple upon the mountain-top fell suddenly away from about me, and i found myself alone in a desert place, strange and remote. and of that which befell me there may i not now speak. for there is a beauty which hath no fitter ornament than silence. oz: liber lxxvii "the law of the strong: this is our law and the joy of the world" al. ii. 21 "do what thou wilt shall be the whole of the law" al. i. 40 "thou has no right but to do thy will. do that, and no other shall say nay" al i. 42-3. the heart of the master get any book for free on: www.abika.com 22 "every man and every woman is a star" al. i. 3. there is no god but man. 1. man has the right to live by his own law- to live in the way that he wills to do: to work a

ALEISTER CROWLEY THE I CHING

of water- tui: still waters may run deep and free; mistake not slackness for philosophy! appease thyself, harmonious in thy sphere! single thy will, most utterly sincere! turn not aside when siren pleasures woo! search thyself well to make thy purpose clear. too trustful customers may buy too dear 'tis pleasant to be captain of thy crew! 59 the hwan hexagram air of moon- hwan: dissipation; in the world of fools. the kingly man stands firm, divides and rules. one needs a horse in this world's mob-mellay; one needs a refuge, a secure shrewd plan. we must have knocks, nor mind them, in the fray. scatter the mob, then pick the choice array. command the mob, and fill their bellies, man! good end forgets how badly it began. 60 the kieh hexagram moon of water- kieh: regulations: measured steps, b

ach enterprise the full force needed! to stop the first leak, vigilant and ready. small works wrought wisely are most surely speeded! rash violence drowns in dark disaster's eddy. 64 the wei zi hexagram sun of moon- wei zi: work ruined! ah so nearly crossed the stream! step slackly once, and all is lost! is thy force equal to thy task? else try not! retire in the face of overwhelming odds. to the world's mote thine own eye's beam apply not! war patient through persistent periods! so win to fortune, fame and flame that die not; masterful, modest, feast thou with the goeathe law of liberty get any book for free on: www.abika.com 1 the law of liberty by aleister crowley get any book for free on: www.abika.com the law of liberty get any book for free on: www.abika.com 2 liber dcccxxxvii- the l

ALEISTER CROWLEY THE LAW OF LIBERTY

perfection. for there are many matters in this book, and the glad tidings are now here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours

cal sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and women "come forth, o children, under the stars, and take your fill of love! i am above you and in you. my ecstasy is in yours. my joy is to see your joy" later she explains the mystery of sorrow "for i am divided for love's sake, for the chance of union "this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all" it is shown later how this can be, how death itself is an ecstasy like love, but more intense, the reunion of the soul with its true self. and what are the conditions of this joy, and peace, and glory? is ours the gloomy asceticism of the christian, and the buddhist, and the hindu? are we walking in eternal fear lest s

arel; eat rich foods and drink sweet wines, and wines that foam! also, take your fill and will of love as ye will, when, where, and with whom ye will! but always unto me" this is the only point to bear in mind, that every act must the law of liberty get any book for free on: www.abika.com 3 be a ritual, an act of workship, a sacrament. live as the kings and princes, crowned and uncrowned, of this world, have always lived, as masters always live; but let it not be self-indulgence; make your self-indulgence your religion. when you drink and dance and take delight, you are not being "immoral" you are not "risking your immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and

ALEISTER CROWLEY THE LOST CONTINENT

to a description of the country. aleister crowley .pa i. of the plains beneath atlas, and its servile race. atlas is the true name of this archipelago--continent is an altogether false term, for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cu

mills never cease day or night. the basin is of polished silver and agate, and is set at an angle, facing two enormous spheres of crystal, encased in a sort of trellis made of a certain greenish metal, its optical focus at a point midway between the two. the only sign of activity is that out of this focus a spark crackles unless the air be dry, a condition difficult to secure in this part of the world, although fans blow air, dried over chloride of calcium and sulphuric acid, over the globes and their focus. these fans are worked by tidal power, human labour being appropriated solely to the one use. in the temple of the 'house' are two globes similar to those upon the plains, and the mysterious force generated below is transferred to those above, collecting within them. now the name of th

of atlas, shot from the earth with the vehemence of a million lightnings, bound for that green blaze of glory that scintillated in the west above the sunset. instantly the earth, its god departed, gave itself up to anguish. the sea rushed unto the void of the column and in a thousand earthquakes atlas 'houses' and plains together were overwhelmed forever in the ocean. tidal waves rolled round the world; everywhere great floods carried away villages and towns; earthquakes rocked and tempests roared; tumult was triumphant. for years after the catastrophe the dying tremors of the event still shook mankind with fear* and the eternal waves of the great mother rolled over atlas, save where earth in her agony thrust up gaunt pinnacles, bare masts of wreckage to mark the vanished continent. save f

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical se

t conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he will come through unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a being could create a world in which war, evil "etc. exist. evil is only an appearance because, like "good, it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monism, but the objection to that theory is that god has to create things which are all parts of himself, so that their interplay is false. if we presuppose many elements, their interplay is natural. it

each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will be discovered that the long-fast doors fly open at a touch. let use briefly examine the implications of this statement. it should not occasion surprise to find that the book of the law not only anticipates the conc

may look very different from the standpoints of a, b, and c respectively; each view is true, absolutely; yet it is the same triangle. the above interpretation of the text is of a revolutionary character, from the point of view of science and mathematics. investigation of the lines here laid down will lead to the solution of these grave problems which have so long baffled the greatest minds of the world, on account of the initial error of attaching them on lines which involve self-contradiction. the attempt to discover the nature of things by a study of the relations between them is precisely parallel with the ambition to obtain a finite value of pi. nobody wishes to deny the practical value of the limited investigations which have so long preoccupied the human mind. but it is only quite re

guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent spirit, blowing "whither it listeth, but thou canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then, as this verse 7 states, the "minister" of this hoor-paar-kraat, that is of the saviour of the world in the larger sense, and of mine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, th

ALEISTER CROWLEY THE OTO GNOSTIC MASS

let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o th

vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm

glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ! women: glory to thee, eternal sun, thou one in three, thou three in one! chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the pries

ALEISTER CROWLEY THE QABALAH

both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear noth

of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below

yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed

force, and destroyed.22 these primordial worlds are called the kings of ancient time and the kings 21 sometimes \yyjh u, otz ha-chayim, thus making possible the fudging of a different set of gematria identities t.s. 22 according to some, the qlippoth or shells are the remnants of these primal worlds t.s. liber lviii 14 of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwu, olahm atziluth; and this world gave birth to three other worlds

ct, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwu, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwu, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwu, olahm ha-yetzirah

ALEISTER CROWLEY THE SWORD OF SONG

, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken

s upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold: the world is old, and i am strong awake, awake, o sword of song* the name of siegfried s sword. introduction to ascension day and pentecost not a word to introduce my introduction! let me instantly launch the boat of discourse on the sea of religious speculation, in danger of the rocks of authority and the quicksands of private interpretation, scylla and charybdis. here is the strait; what god shall s

the audacity to claim shelley shelley! as a christian in spirit. talking of shelley: with regard to my open denial of the personal christian god, may it not be laid to my charge that i have dared to voice in bald language what shelley* as represented by his encylop dia article; not in such works as limits of religious thought. a.c. an astronomer whose brain gave way. he prophesied the end of the world in 1881, from measurements made in the great pyramid. the sword of song 4 sang in words of surpassing beauty: for of course the thought in one or two passages of this poem is practically identical with that in certain parts of queen mab and prometheus unbound. but the very beauty of these poems (especially the latter) is its weakness: it is possible that the mind of the reader, lost in the s

height in pure love? nay, but after when the song s light dissolves gently in laughter! 60 then and then only the lovers may know nothing can part them for ever. and so, muse, hover o er me! apollo, above her! i, of the moderns, have let alone greek.21 out of the way intuition shall shove her. 65 spirit and truth in my darkness i seek. little by little they bubble and leak; such as i have to the world i discover. words are they weak ones at best? they shall 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

ay not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. how stands the test? one-third a century s life of pain he lives, he dies, he lives again, and rises to eternal rest 360 of bliss with saints an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. 365 no yogi shot his chandra56 so. will christ return? what ho? what ho! what? what? he meditates above still with his sire for mercy, love, and other trifles! far enough 370 that father s purpose from such stuff! you see, when i was young, they said: whate er you ponder in your head

ALEISTER CROWLEY EQ I 1

es of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the worl

. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from it

interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true school of l.v.x; 10 it has its chair, its doctors; it possesses a rule for students; it has forms and objects for study. it has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and

s wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all- not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. 11 all disputes, all controversies, all the things belonging to the false cares of this world, fruitless discussions, useless germs of opinions which spread the seeds of di

fter this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chosen is as the first; he presents himself among the others without presumption, and he is received by the others without jealousy. it if be necessary that real members should meet together, they find and recognize each other with perfect certainty. no disguise can be used, neither hypocrisy nor dissimul

ALEISTER CROWLEY EQ I 5

usicians" hush! hush! the young feet flush, the marble's ablush. the music moves trilling, like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not

musicians" hush! hush! the young feet flush, the marble's ablush, the music moves trilling- like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! away! blow the blossoms of virgin bosoms on the sob of the wind of the violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the bloom on the blossom, the dream on the sleeper, the bride on the blosom "the queen of the dancers

love of a third of humanity, may aid innumerable lakhs of beings to come to that peace for which we all crave- that peace the way to which is so difficult to find. but the energy which these two minds employed is one and the same. that energy lies hidden in every human brain, it is generated with every pulsation of every human heart, it is the prerogative of every being, and the sole mover in the world of men. there is no idea or thought, there is no deed, whether good or gad, accomplished in this world, but that supreme energy, that steam- power of our mental mechanism, is the mover and the cause. it is by use of this energy that the child learns how to speak; it is by its power that christ could bring sorrow into thousands of lives; it is by this power that the buddha conquered the heart

that the child learns how to speak; it is by its power that christ could bring sorrow into thousands of lives; it is by this power that the buddha conquered the hearts of one-third of men; it is by that force that so many have followed him on the way which he declared- the nirv na marga, the way to the unutterable peace. the name of that power is mental concentration, and there is nothing in this world, whether for good or for evil, but is wrought by its application. it weaves upon the loom of time the fabric of men's characters and destinies. name and form are the twin threads with which it blends the quick-flying shuttles of that loom, men's good and evil thoughts and deeds; and the pattern of that fabric is the outcome of innumerable lives. it is by the power of this samadhi that the ba

rking to one end- the end for which we are working, the goal which now lies so far away, 35 yet not so far but that we may yet work for and attain it. but how are we thus to adjust and to alter the sankh'aras of our natures? if a part of our mental machinery "will" use up our energy wrongly "will" let our energy leak into wrong channels, how are we to cure it? let us take another example from the world of mechanics. there is a certain part of a locomotive which is called the slide-valve. it is a most important part, because its duty is to admit the steam to the working parts of the engine: and upon its accurate performance of this work the whole efficiency of the locomotive depends. the great difficulty with this slide-valve consists in he fact that its face must be perfectly, almost mathe

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ystal 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 themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: f

ibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is end

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 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

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 great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice fr

rsion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been uttered; the face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-colo

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t as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was se

expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. 4 there are countless worlds of wonder unpath'd and uncomprehended and eve

, and of the planets; hunger, thirst, fatigue, disease, anxiety, bereavement, all those woes and others have laid heavy hand upon me, and behold! as i look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of "dryness" and of despair seem but the necessary lying fallow of the earth. all those "false paths" of magic and meditation and of reason were not false paths, but steps upon the 8 true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of

r two remarks. in my walk i discovered that my mantra hua allahu, etc. really belongs to the visuddhi cakkr m; so i allowed the thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on

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

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t and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx at gizeh i saw the other day the sphinx's painted face. she had painted her face in order to ogle time. and he has spared no other painted face in all the world but hers. delilah was younger than she, and delilah is dust. time hath loved nothing but this worthless painted face. i do not care that she is ugly, nor that she has painted her face, so that she only lure his secret from time. time dallies like a fool at her feet when he should be smiting cities. time never wearies of her silly smile. there are temples all about her that he has forgotton t

fairies, when he is shorn of his hours and his years. we will shut him up in the pyramid of cheops, in the great chamber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. 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 s

es of time and space, whispers in our ears "millions and millions and millions of eternities are as nothingness to me; then how canst thou, thou little mote dancing in the beam of mine eye, hope to span me" thus god at the outset comes to us and like the old witch in "cinderella" strews innumerable lentils before us to count- but begin! and soon you will find that you have left the kitchen of the world behind you and have entered the enchanted palace "beyond" it is all very difficult and complex at first; it is rather like a man who, setting out by a strange road to visit the capital of his country, comes to a great mountain and gazes up its all but endless slopes "it is too high for me to climb" the little man will say "it is indeed very beautiful; but i will go back and find some other r

freedom, however, was of but short duration; yet, though he was dragged back to the prison from which he had escaped, he had learnt his own strength, a new life had flowed like a great sea dancing with foam upon him, and had intoxicated him with the red wine of freedom and revolt- his gauntlet of youth had been cast down, henceforth he would battle for his manhood, ay! and for the manhood of the world! then the trumpet-blast resounded; the battle had indeed begun! struggling to his feet, he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. with quivering lip, and voice choked with indignation at the injustice of the world, he cursed the name of christ and strode on to seek the gate of hell and let loose the fiends of the pit, so that mankind m

riding alone, wrapped in the dark cloak of unutterable thoughts. a distant bell chimed the last quarter of the dying year, and the snow which lay fine and crisp on the roadway was being caught up here and there by the puffs of sharp frosty wind that came snake-like through the hedges and the trees, whirling it on spectre-like in the chill and silver moonlight. but dark were his thoughts, for the world had failed him. freedom had he sought, but not the freedom that he had gained. blood seemed to ooze from his eyelids and trickle down, drop by drop, upon the white snow, writing on its pure surface the name of christ. great bats flitted by 233 him, and vultures whose bald heads were clotted with rotten blood "ah! the world, the world. the failure of the world" and then an amber light surged

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h a cry of despair, so human, so desolate, that it went straight to mansie's heart, and turning again, he saw the 342 mother lying on her side with her head on the rock, and the tears were streaming from her eyes. so he stopped down and placed the little selkies near her, and the mother clasped them to her bosom with her megs and then she looked up into mansie's face, and all the happiness in the world was in that look: for on that day the selkie did everything but speak. mansie was a young man then, and sometime afterwards he married and settled on the west of eday. one evening when he was fishing for sillocks on an ebb-rock, which could only be reached dry-shod at low water, the fish took unusually well, so that he stood and filled his basket. indeed they took so well that he forgot all

no money- no consideration! the creature who accumulates the most extremely interesting and highly noble characteristics of a cover and of a man can but shrink with horror from the very idea of a vulgar coinage. only please send in a cheque for 1000 to the secretary of the s.p.t.b.p.2 as an anonymous gift, to be nevertheless published in the records of the daily and periodical press all over the world" it is a big order for a man who despises money. my correspondent seems to know the powers which rule the world: capital and publicity. alas! the 1 we believe the author of this story to be as mad as his characters- ed. 2 after a long and painful inquiry the present writer found out the society referred to by his correspondent. it is the society for the prevention of tailbiting of puppies, a

t your cover. you are mistaking me for some unknown person or object, sir; pray let me go "let you go! abandon once more the cover which shall keep my thoughts in "you are mad" besides, why do you speak? and how is it that you come in such a shape "i tell you i am a man. leave me alone, or i shall have to call for assistance and give you in charge. i am a savant and a nobleman, known all over the world, i daresay "i am no fool, and i shall keep you. come, i must be off to brighton to-night; i have left my thoughts in the coverless box there "i shall not go to brighton, sir! are you mad? do i look like a piece of wood "the appearance has nothing to do with the case. as to madness, i fear i "should" have gone mad "if" i had not found you at last. come; my men are waiting, ready for any 358 e

hing to do with the case. as to madness, i fear i "should" have gone mad "if" i had not found you at last. come; my men are waiting, ready for any 358 emergency, and i shall be compelled to use their strength if you refuse to follow me. we are off to brighton, and i shall there put you in your proper place. oh, my thoughts, my lofty thoughts" he went on "you shall to-night be sequestered from the world of your enemies "i should like to know, dear unknown being to whom my winged friend will bring this letter, what you would have done in my place! how was i to escape? there was certainly not the slightest doubt that the man was a lunatic. now, as it happens, lunatics have always been exceedingly interesting to me. here was a case for my curiosity. this fellow, thought i, must have deceived t

street was now alone with me. without leaving me a moment's peace, he began to take my measure with the utmost care and caution. then, pointing to me a strong and broad cage, he ordered me to step in. it would be very tiresome and quite useless for me to express here my various thoughts and the miserable consternation into which i was thrown. i would not live those hours again for anything in the world, and had the devil been within my reach i should decidedly have given my soul to him in order that he should see me safely home. but no one came to my rescue, and, though most unwilling, i had to submit to my terrible fate. 360 when the cage, made of the strongest steel, was closed upon me, i found myself a prisoner in the most degrading state. i began to look around and to shake the bars of

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amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many holy men from every part of the civilized world, learned doctors, princes of the church, bishops, abbots, deans, all the wisdom of the world; for the question was important- how many teeth were there in a horse's mouth. for many days the debate swung this way and that, as father was quoted against father, gospel against epistle, psalm against proverb; and the summer being hot, and the shade of the monastery gardens pleasant, a young monk

n, it is indeed nothing at all- who but a fool will heed him? for not having journeyed one step, he knows not concerning those things of which he speaks. to make ourselves now utterly plain to all such as have misunderstood us, we will formulate our statement in many ways, so that at least there may be found one acceptable to each seeker who is open to conviction. i 1. we perceive in the sensible world, sorrow. ultimately that is; we admit the existence of a problem requiring solution. 2. we accept the proofs of hume, kant, herbert spencer, fuller, and others of this thesis: the ratiocinative faculty or reason of man contains in its essential nature an element of self-contradiction. 3. following on this, we say: if any resolution there be of these two problems, the vanity of life and the v

er will be detailed to meet the inquirer. he will read to him the history of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we wished to test the world by the touchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into the eyes of the beloved; and those who are offended b

und this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tell of 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 m

ess images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis" i found it to occur independently. 41 v "for this paternal intellect, which comprehendeth the intelligibles and adorneth things ineffable, hath sowed symbols through the world "comprehending that intelligible with extended mind; for the intelligible is the flower of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the

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e circle, and passes 175 to west, faces east, and describes with his chain the banishing pentagram of earth, saying] i exorcise thee, creature of earth, by and in the divine names adonai ha aretz, adonai melekh namen, and in the name of aurial, great archangel of earth, that every evil and impure spirit now depart hence immediately [circumambulates, saying] stoop not down unto the darkly splendid world, wherein lieth continually a faithless depth, and hades wrapt in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void [making invoking pentagram] 9 see tablet of spirit. 10 see tablet of fire. 11 see tablet of spirit. 12 see tablet of air. creature of earth, in the names of nanta emor dial hectega,13

d by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r that hath ended his work! toum goeth down into thy waters, and the daylight pass

ritten upon high, and that my genius may stand in the presence of the holy one: in that hour when the son of man is evoked before the lord of spirits; and his name in the presence of the ancient of days. o lord of the universe! grant thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating before thee a glittering light: imagine that it demands wherefore thou hast come &c, and say] adoration unto thee that dawnest in the golden! o thou that sailest over the heavens in thy bark of morning! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no

eating the foregoing prayers; then say] purify me with hyssop and i shall be clean: wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! 202 dim before me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the

! in all my wanderings in darkness the light of anubist went before me, yet i saw it not. it is a symbol of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king! as it is written: the lightning lighteneth in the east and flameth even unto the west: even so shall be the coming of the son of man! 203 [and now shalt thou see a light slow formulating into the shape of a mighty angel, and thou shal

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ses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendental subjects. it hears all sides and has no axe to grind. c. selected poems of francis thompson. fifth thousand. methuen and co, and burns and oates. no price. long years ago, in 1

gotten. because there "were" other facts. these facts, however, could not help a detective to realise their importance because they were loose facts_ events, that is, which were in contradiction with one another. yet still they afforded a clue. the murderer might be a criminal thief, a temperance reformer, a madman, a clergyman, a novelist, or a devil-worshipper_ any person, in fact, in the whole world whose hand is weak or unsteady. but the whole world is comparatively too large to allow of any certainty in picking out the murderer of mrs. ridley. i say comparatively, because to the wise the world is small "passons" some time before her sudden death mrs. ridley had had a guest in her house whose unaffected manners had much offended the dignity of the male servants. he was said to be a dis

ter i had allowed the furies to play havoc with my brains i received the following letter; and that is why i know so much. for the very reason of its strangeness i felt at once that it could be the work of no practical joker. the mysterious part of the adventure can, i believe, be solved without much difficulty "dear sir" it ran "you do not know me; but i know you. i have followed you through the world with the eyes of my spirit. i once saw in the window of a paris photographer a portrait of yours which arrested my attention, and since that day your personality has been the constant, though not unpleasant, obsession of my life. i am perfectly acquainted with you and your life, your work and moods and ways of living. i came to england a few weeks ago and i saw you. to-day i write. i am awar

portrait of yours which arrested my attention, and since that day your personality has been the constant, though not unpleasant, obsession of my life. i am perfectly acquainted with you and your life, your work and moods and ways of living. i came to england a few weeks ago and i saw you. to-day i write. i am aware that you are interested in the strange happenings which are to be studied in this world. my last adventure will cause you to be interested in the brighton murder. i have been nearer than any one else to be the criminal author of that murder. only, when i arrived 291 it was too late. had i not been already a madman during the years 1897 and 1898, and eventually cured, this strange adventure would certainly have sent me into a state of complete insanity. as it is, i am in a certa

sed ways "now, mrs. ridley was a spiritualist. and she was not a widow! her husband was not dead! he was the great gun-maker whom you know, and whose obsequies you may remember. his coffin contained but another man's remains "love, my dear sir, is a much-mistaken phenomenon, which only perhaps the most loutish among us could understand because of its very simplicity. love belongs to the spiritual world; it is an attraction, based on affinities. there were such affinities between mrs. ridley and her husband. 293 "of course, you know something about wireless telegraphy. a wireless message can be intercepted by some one for whom it is not meant, even if that some one had no inclination towards that kind of french game. he unwillingly receives the message which is for another, and it may so ha

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the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so-called "greater" key of solomonbook 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmon

rst one seems to be the earlier version. editorial happy is the movement that has no history! at the beginning of our second year we have little to record but quiet steady growth, a gradual spreading of our tree of knowledge, a gradual awakening of interest in all parts of the earth, a gradual access of fellow-workers, some young and enthusiastic, others already weary of the search for truth in a world where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our edition of sir edward kelly's account of the forty-eight angelical keys, and other important articles. considerations of space were imperative* mr. h. sheidan-bickers will lecture on behalf of t

their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be directed. callers will always be welcome, but it is advisable to make appointments by letter or telephone. 2 weh note: of the two different versions of this editorial found in different copies of the 1st edition, this seems to be the later version. it is found tipped in to some

e original pages 1-2 have been cut away. editorial happy is the movement that has no history! at the beginning of our second year we have little to record but quiet steady growth, a gradual spreading of our tree of knowledge, a gradual awakening of interest in all parts of the earth, a gradual access of fellow-workers, some young and enthusiastic, others already weary of the search for truth in a world where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our edition of sir edward kelly's account of the forty-eight angelical keys, and other important articles. considerations of space were imperative* two days after the bound advance copies of this nu

their hired ruffians seem to have been knaves as clumsy as themselves, and brother aloysius suffered in his stead, escaping death by a miracle. if we do not extend our sympathy to mr. aleister crowley also, it is from a conviction that he has probably deserved anything that he may get. in order to cope with the constantly increasing budget of letters of inquiry and sympathy from every part of the world, we have moved into new premises at 124 victoria street, westminster, to which address all communications should be directed. callers will always be welcome, but it is advisable to make appointments by letter or telephone. 2 liber xiii vel graduum montis abiegni a syllabus of the steps upon the path a. a. publication in class d. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperat

ALEISTER CROWLEY EQUINOX EQ I 4 2

in could think, or had ever thought. probably this kind of thought is the root of irrational hallucinations "e.g "and if you're passing, won't you?"282 183 6. perhaps as a result of the intense control, a nervous storm breaks. this we call dhy na. its character is probably not determined by the antecedents in consciousness. its essential characteristic being the unity of subject and object, a new world is revealed. sam dhi is but an expansion of this, so far as i can see. the slaying of any of these thoughts often leaves their echoes gradually dying away. now that we have come to the end of this long chapter, let us turn back on the upward slope and survey the road which winds beneath us, and lose not heart when but little of it can be seen, for the mountain's side is steep, and the distan

so invulnerable a theory, that it now only remained for him to obtain that fine proportion, that perfect adjustment, that balancing of the forces of the will, which now lay before him like he chemicals in the crucible of a chemist, before applying that certain heat which would dissolve all into one. he did not wish to rule by the scptre he had won, but to transcend it; to rule the forces of this world, not by the authority that had been given him, but by his own essential greatness. and just as long before mendeljeff had propounded the law of periodicity, and by it had foreshadowed the existence of several undiscovered elements, so now did frater p, by his law of the correspondences of the ruach, prove, not only historically, philosophically, theologically and mythologically the existence

ystem of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warmth of the mould, so did he detect by a sense, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to understand, that, though as a sustenance to the tree itself one root might not be as important as another, yet that they all drew their strength from the self-same soil, and ultimately united in the one trunk above. some were rotten with age, some dying, some again but

se, a tiger; if roots or fruit, an ape; if a woman, a bear "institutes of manu" xii, 55-67. 289 we find christ insisting on this absolute chastity of body and mind, in a similar manner, and for similar reasons; for the eastern jew if he is not actually doing something dirty, is sure to be thinking about it. hindrance to another, who was by nature chaste.290 191 he realized that there were in this world she-mules as well as she-asses, and that though the former would never foal in spite of all the stallions of moultan, the latter seldom failed to do so after having been for a few minutes in the presence of a margate jackass. discarding chastity (brahmach rya- a good purgative for the prurient- he wrote in its place the word "health" do not worry about this code and that law, about the jibbe

el the mighty one, and his legions echoed the roar of his voice "hast thou called us forth to perform so trivial a task? well, let it be so "your scorn" the great white spirit replied mildly "is perhaps not altogether justified. though the hole be indeed but a bare inch- yet graphiel owns himself beaten "i never thought much of graphiel" sneered the archangel, and his serpents echoed him till the world was filled with mocking laughter. but when he had left, he charged them straitly that the work must be regarded seriously. it would never do to fail! 205 so for aeons three hundred and twenty and five did they labour with all their might. but the crack was not diminished by an hair's breadth; nay, it seemed bigger than before- a very gape in the womb of the universe. crestfallen, kamael the

ALEISTER CROWLEY EQUINOX EQ I 4 3

campment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources 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, ridi

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 den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride- to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the s

trength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. 15 his strength is done; he cannot stir. the child complains- how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. to save the world- three days away! his life in knighthood's life is furled, and knighthood's life in his- to-day- his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: the world is dim, is all but lost. when, with the bitterness of death cutting his soul, his fingers clench the piteous passage of her breath. the dews of

w the twelve-star diadem and the king's collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! 103 yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaeval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, the moons, the meteors, the suns, all in one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spite of sense, and beyond sense "praise god" quoth palamede "by this i

thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the music of orpheus; it concealed the principles of all the sciences and of all human intellectual progress in the bold calculations of pythagoras; fable abounded in its miracles, and history, attempting to ap

ALEISTER CROWLEY EQUINOX EQ I 4

orn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time western and qabalistic symbols have been harmon

pnotism of the constructive faculties. fascination. the voice. telepathy and the subliminal self. the power of the mind to master disordered feelings as set forth by kant. paracelsus, his teaching with regard to self-hypnotism. last words "why can we not will ourselves to do our very best in all matters controllable by the individual will. mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form charlatanism "birmingham "post" the science of the larger life. a selection from the essays of ursula n. gesterfeld. contents- preface. part i "how we master our fate- the inventor and the invention the ascension of ideas. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries

am "post" the science of the larger life. a selection from the essays of ursula n. gesterfeld. contents- preface. part i "how we master our fate- the inventor and the invention the ascension of ideas. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries. how to care for the body. the way to happiness. you live in your thought-world. the language of suggestion. constructive imagination. the power of impression. how to remove impressions. your individualism. making things go right. utilizing energy. master, or be mastered. the voice that is heard in loneliness. the ingrafted word. the law of liberty. part ii "the evolution of an invalid" the invalid's alter ego. the evolution of a thief: the honest man. the evolution of

ies but those of over-eating) that imperrita(?imperator) was coming over from paris to "crush" perdurabo; and perdurabo has "fled" before his "face" anyhow, i sneaked back from algeria, trembling all over, and began to enjoy the comedy of a lawyer pretending that he could not serve a writ on a man with an address in the telephone directory, who was spending hundreds of pounds on letting the whole world know where to find him. it was perhaps unkind of me not to warn mr. cran that he was putting his foot in it. but if i had said a word, the case would have been thrown up; and then where would our advertisement have been? so, even now, i restrict my remarks; there may be some more fun coming* but at least there's a prophet loose! some anonymous person wrote cran, cran, mcgregor's man served a

mine eyes before thee, and no sign dost thou vouchsafe me; i whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night and of the silence; yellow art thou as the sunlight through the corn-fields, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings fr

ALEISTER CROWLEY EQUINOX EQ I 6 2

n a special clause of cruelty or kindness, love or hate: if toads and vultures are obscene to sight, if tigers burn with beauty and with might, is it by favour or by wrath of fate? all substance lives and struggles evermore through countless shapes continually at war, by countless interactions interknit: if one is born a certain day on earth, all times and forces tended to that birth, not all the world could change or hinder it. 17 i find no hint throughout the universe of good or ill, of blessing or of curse: i find alone necessity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath?

ever growing, ever dwindling, ever dear, ever worth the passion glowing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass an

ill, and the maker of disaster shall be stricken and grow still. burn thou to the core of matter, to the spirit's utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a pause" sphinx 1. hermanubis 1. typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee

drips over kisses, and madness sobs through wine- ah, mine- the snake starts up and hisses and strikes and- i am 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 sl

c.i.c.t("recites) 31 lift up this love of peace and bliss, the starry soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake

ALEISTER CROWLEY EQUINOX EQ I 6

lment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of translating the official instructions of a. a. into french, and, if it continues, we shall be able to publish them in every important language of the world within the next two years. your overworked editor, too, has been able to take the longest and happiest holiday of his life. river and forest have given him all that nature can; and this was the least part of his contentment. moreover, he has been able to prepare, under sublime guidance, a dozen official instructions of a. a, to conclude the great qabalistic dictionary of gematria, and to beg

ngs. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic

ception. 5. fifth point. next, let even the causes or tendencies that if unchecked ultimate in thoughts be discovered and annihilated. 6. sixth and last point. let the true cause of all<magician, or mara. also the dweller on the threshold in a very exalted sense. ed> be unmasked and annihilated. 7. this is that which was spoken by wise men of old time concerning the destruction of the world by fire; yea, the destruction of the world by fire. 8 [this and the following verses are of modern origin] let the student remember that each point represents a definite achievement of great difficulty. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. fo

ery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits you a companion; and that companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said "seek out the glittering image in the place ever golden, and unite yourselves with it" 21 37. many have arisen, being foolish. they have said "stoop down unto the darkly splendid world, and be wedded to that blind creature of the slime" 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to th

tain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the sun across the menaces of sirius! 46 doth not the world's great alchemist rule earth's alembic with the sun? is not the mind a foolish mist, and is not water one? the slim white body that you gave, wild jaja, with exotic nautches wanton and wonderful, a wave of debonair debauches, is worth the virgin limbs and lips of her the virtuous, the viceless, with life who never came to grips, who gave me nothing priceless. give me the purity distilled fro

ALEX SANDERS THE KING OF THE WITCHES

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 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 groupin

s in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with this subjectdr margaret murray, for one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to describe the life and activities of one of the most powerful living witches and to gauge the appeal of witchcraft to thousands of ordinary men and women. my own position with regard to the phenomenon is that i would no more become a witch than i would a parachutistand for the same reason: fear. even looking into my own future holds no attraction for me. that witches can s

own of the moon any more absurd than the act of genuflecting? is the lighting of a candle to a long-dead saint more credible than tying cords round a wax image? is the immaculate conception more easily believed than a vision in a bowl of water? i have drawn no conclusions beyond this: for those like me who prefer their spirits mixed with soda, witchcraft affords a fascinating glimpse into another world; but for those who are drawn to the supernatural, who are prepared to devote time and trouble to it, witchcraft offers no less than the power to achieve a new dimension of life. his sexual appetites and his ine f j made a mockery of thei 1 cravi g or power. although he heroi. elr aws with hi. d' eroin he is still acknowled d d. s orgies an his use of witches. known .as 'the j;ea respected by

ned witches were usually helped by their companions at liberty. if drugs like dwale or foxglove could not be smuggled into gaol, then witches in the crowd round the pyre would use their powers to hypnotize the victim and deaden her pain when the flames reached her. love potions, good-luck charms-s-gran's remedies were all absorbed by the enchanted child. he hardly ever saw a blade of grass in his world ofconcrete, but he learnt how to recognize wild thyme, rosemary and pimpernel from the book in which his grandmother had pressed leaves, ferns and flowers during. her youth in the foothills of snowdon. as a 17 girl she had belonged to a coven of four witches who were ardent chapel-goers-in bethesda anyone who missed a service without good reason was ostracized by the other residents. at nigh

r him to know the reasons. now she must press on with his training. when they were not working together within the magic ofall his bedroom overlooked the slopes ofpendle hill. uncle louie warmed to the solemn little boy and took him on walks allover the hills, teaching him the wood-lore of the countryside. auntie alice was not so amiable; daughter of a mmer, she had worked hard to. come up in the world and she found nothing engaging about this boy from the city wh remin ed her of her own beginnings. she looked after his physical needs but the antipathy was mutual and alex steered clear of her. before long he was enrolled in the boy scout troop led by his foster uncle. in the fields and woods alex saw for the first time living examples of the plants in his grandmother's book. they were happ

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl aside and in its place sets the salt dish upon the pentacle. r touches salt with tip of athame, saying: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayes

e measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle wi

yet we can, in greatness of minds, be like the gods. though we know not to what goal by day or in the night, fate has written that we shall run beyond all seas, and earth's last boundaries. beyond the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. hear then the law: that thou lovest all things in nature. that thou walkest humbly in the ways of men and the ways of the gods. also it is the law that contentment thou shalt learn, through suffering, and from long years, and from nobility of mind and

ight ankle with ends tucked in so as not to trip c up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i say verily, it were better to rush on my blade and perish, than make the attempt with fear in thy heart. c: i have two passwords. perfect love and perfect trust. s: all who have such are doubly welcome. h: i give thee a third

sil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and repeat twice the last line. hps joins the dance, leading it with a quieter rhythm. the burning cauldron is pushed into the centre and the dancers jump over it in man and

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

stigators of all schools pursue their search with determination. the problems with which we are faced, as we study the known facts of life and existence, are susceptible of clearer definition than heretofore, and though we do not know the answers to our questions, though we have not as yet discovered the solutions to our problems, though no panacea lies ready to our hand whereby we can remedy the world's ills, yet the very fact that we can define them, that we can point in the direction in which mystery lies, and that the light of science, of religions, and of philosophy, has been shed upon vast tracts which were earlier considered lands of darkness, is a guarantee of success in the future. we know so much more than was the case five hundred years ago, save in a few circles of wise men and

ch is largely termed the "not-self" and which concerns our physical body, our environment, our circumstances, and our life conditions; if we are of an introspective turn of mind, there is the problem of our particular set of emotions, and of the thoughts, desires, and instincts by which we control action. group problems are many; why should there be suffering, starvation, and pain? why should the world as a whole be in the thrall of direst poverty, of sickness, of discomfort? what is the purpose underlying all that we see around us, and what will be the outcome of world affairs viewing them as a whole? what is the destiny of the human race, what is its origin, and what is the key to its present condition? is there more than this one life, and is the sole interest to be found in that which

ns, and as we study them we find that the- 3- the consciousness of the atom copyright 1998 lucis trust answers given fall into three main groups, and that three principal solutions are held out for the consideration of men. these three solutions are: first, realism. another name for this school is that of materialism. it teaches that "the presentation which we have in consciousness of an external world is true; that things are what they seem; that matter and force, as we know them, are the only reality, and that it is not possible for man to get beyond the tangible. he should be satisfied with facts as he knows them, or as science tells him they are. this is a perfectly legitimate method of solution, but for some of us it fails in that it does not go far enough. in refusing to concern itse

consciousness, a power, and a psychic nature which link him to all other members of the human family, and to a power outside himself which he must perforce explain. this it is which has led, for instance, to the evolution of the christian and jewish point of view, which posits a god outside the solar system, who created it, but was himself extraneous to it. these systems of thought teach that the world has been evolved by a power or being who has built the solar system, and who guides the worlds aright, keeping our little human life in the hollow of his hand, and "sweetly ordering" all things according to some hidden purpose which it is not possible for us, with our finite minds, to glimpse, still less to understand. this is the religious and supernatural point of view, and is based on the

is simply as a suggestion) just as much of the evolutionary truth as it is possible for the human mind to grasp at the present stage of evolution. we are dealing with large problems, and tampering, perhaps, with high and lofty things; we are trespassing into regions which are the recognised domain of metaphysics; and we are endeavouring to sum up in a few brief talks what all the libraries of the world are embodying; we are therefore attempting the impossible. all that we can do is to take up briefly and cursorily first one aspect of the truth and then another. all we can possibly accomplish is an outline of the basic lines of evolution, a study of their relationship to each other and to ourselves as conscious entities, and then an endeavour to blend and synthesise the little we can know u

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

r fire and the transition from one point of polarisation to another, entails the realisation of an increasing unity with all that lives and the essential oneness of the self with all selves. it results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. it is an increased consciousness of god's plans for the world, and an increased ability to enter into those plans and to further them. it is the effort in the abstract mind to pass an examination. it is the honour class in the master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, pres

animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the

hree in one and the one in three. man becomes a conscious human being through the instrumentality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the ave

xpresses its particular type of force, demonstrated in a triple manner, producing thus universally the three aspects in manifestation. one of the great realisations which come to those who enter into the fifth kingdom is that of the particular type of force which our own planetary logos embodies. the wise student will ponder on this statement, for it holds the clue to much that may be seen in the world today. the secret of synthesis has been lost, and only when men again get back the knowledge which was theirs in earlier cycles (having been mercifully withdrawn in atlantean days) of the type of energy which our scheme should be demonstrating, will the world problems adjust themselves, and the world rhythm be stabilised. this cannot be as yet, for this knowledge is of a dangerous kind, and

y the power of sound. this leads to their silence where the average man would speak, and their speaking where the average man is silent. when men have grasped the four facts here enumerated, and they are established as acknowledged truths in the consciousness of the race, then may we look for a return of that cycle of peace and rest and righteousness which is foretold in all the scriptures of the world. the sun of righteousness will then arise with healing in his wings, and the peace which passeth understanding will reign in the hearts of men. in dealing with this matter of the work of the occult hierarchy, in a book for the general public, much must be left unsaid. the average man is interested and his curiosity is aroused by reference to these personalities, but men are not yet ready for

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with gratitude to helena petrovna blavatsky, that great disciple who lighted her torch in the east and brought the light to europe and america in 1875 "to the god who is in the fire and who is in the waters; to the god who has suffused himself through all the world; to the god who is in summer plants and in the lords of the forest; to that god be adoration, adoration" sh vet upanishad, ii.17. introduction the story of the many years of telepathic work by the tibetan with alice a. bailey is revealed in her unfinished autobiography, published in 1951. this includes the circumstances of her first contact with him, on the physical plane, which took place i

to express them in such a way that they can be easily apprehended by the average man. b. that as we use words and phrases and speak in terms of modern language the whole subject necessarily becomes limited and dwarfed, and much of the truth is thereby lost. c. that all that is in this treatise is offered in no dogmatic spirit but simply as a contribution to the mass of thought upon the subject of world origins and to the data already accumulated as to the nature of man. the best that man can offer as a solution of the world problem must perforce take a dual form and will demonstrate through a life of active service, tending to amelioration of environal conditions, and through a formulation of some cosmological scheme or plan which will seek to account as much as may be for conditions as th

to all broad-minded seekers after truth and of value to all investigators into the subjective source of all that which is tangibly objective. it aims to provide a reasonably logical plan of systemic evolution and to indicate to man the part he must play as an atomic unit in a great and corporate whole. this fragment of the secret doctrine, in the turning of the evolutionary wheel, goes out to the world making no claims as to its source, its infallibility or the correctness in detail of its statements. no book gains anything from dogmatic claims or declarations as to the authoritative value of its source of inspiration. it should stand or fall solely on the basis of its own intrinsic worth, on the value of the suggestions made, and its power to foster the spiritual life and the intellectual

lity and is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2. the second cosmic logos, spirit-matter, life, the spirit of the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issue in ordered sequence the numberless universes comprising countless manifesting stars and solar systems. each solar system is the manifestation of the energy and life of a great cosmic existence, whom we call, for lack of a better term, a solar logos. this solar logos incarnates, or comes into manifestation, throu

as it concerns one or other of the three great rays, or the three fires, while the fourth lipika lord synthesizes the work of his three brothers and attends to the uniform blending and merging of the three fires. on our planet, the earth, they find their points of contact through the three "buddhas of activity,"30(28 (the correspondence should be noted here) and the fourth kumara, the lord of the world. therefore, we arrive at the realisation that the personality ray, in its relation to the fire of matter, is directly influenced and adjusted in its working by one of the buddhas of activity. the karma31,(29)32,33(30) of matter itself is an abstruse subject and has as yet scarcely been hinted at. it is nevertheless indissolubly mixed up with the karma of the individual. it involves a control

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the promise of the "kingdom, the power and the glory" provided our aspiration and endurance suffice to carry us along the thorny way of the cross, and enable us to tread that path which "leads up hill all the way" to the summit of the mount of transfiguration. how is this great change brought about? how does man, the victim of his desires and lower nature become man, the victor, triumph over the world, the flesh and the devil? it is brought about when the physical brain of the incarnated man becomes aware of the self, the soul, and this conscious awareness only becomes possible when the true self can "reflect itself in the mindstuff" the soul is inherently freed from objects and stands ever in the state of isolated unity. man, however, in incarnation has to arrive, in his physical brain c

m all objects of desire and stand as a unified whole, detached and liberated from all veils, from all forms in the three worlds. when the state of conscious being, as known by the spiritual man, becomes also the condition of awareness of the man in physical incarnation then the goal has been reached. the man is no longer what his physical body makes him, when identified with it, the victim of the world. he walks free, with shining face (i. cor. 3) and the light of his countenance is shed abroad upon all he meets. no longer do his desires swing the flesh into activity, and no longer does his astral body subjugate him and overcome him. through dispassion and the balancing of the pairs of opposites he has freed himself from the moods, feelings, longings, desires, and emotional reactions which

the quality (or guna, through discriminative participation; the purpose, through inspiration (or bliss; and the soul, through identification. 18. a further stage of samadhi is achieved when, through one pointed thought, the outer activity is quieted. in this stage, the chitta is responsive only to subjective impressions. 19. the samadhi just described passes not beyond the bound of the phenomenal world; it passes not beyond the gods, and those concerned with the concrete world. 20. other yogins achieve samadhi and arrive at a discrimination of pure spirit through belief, followed by energy, memory, meditation and right perception- 7- the light of the soul copyright 1998 lucis trust 21. the attainment of this state (spiritual consciousness) is rapid for those whose will is intensely alive

is itself also restrained (or superseded, then is pure samadhi achieved. the yoga sutras of patanjali book i the problem of union 1. aum (om) the following instruction concerns the science of union. aum. is the word of glory; it signifies the word made flesh and the manifestation upon the plane of matter of the second aspect of divinity. this blazing forth of the sons of righteousness before the world is achieved by following the rules herein contained. when all the sons of men have demonstrated that they are also sons of god, the cosmic son of god will likewise shine forth with increased intensity of glory. the great initiate, paul, had a vision of this when he said that "the whole creation groaneth and travaileth in pain. waiting for the manifestation of the sons of god (rom. viii) raja

he process is studied and followed, the man on the physical plane becomes increasingly aware of the things of the soul, and the mysteries of the soul realm or the "kingdom of god" all group concerns and the nature of group consciousness are revealed to him. it will be noted that these rules are even now regarded somewhat as essential premises where all accurate testimony is under consideration in world affairs. when these same rules are carried forward into the world of psychic endeavor (both lower and higher) then we shall have a simplification of the present confusion. in an old book written for disciples of a certain degree these words occur and are of value to all probationary and accepted disciples. the translation gives the sense, and is not literal- 15- the light of the soul copyrig

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ish. chapter one introductory thoughts "the scientific method apart from a narrowly agnostic and pragmatist point of view is therefore by itself incomplete and insufficient: it demands in order to make contact with reality the complement of some metaphysic or other- 1- copyright 1998 lucis trust joseph mar chal, s.j. the present widespread interest in the subject of meditation is an evidence of a world need which requires clear understanding. where we find a popular trend in any particular direction, which is one-pointed and steady, it may be safe to assume that out of it will emerge that which the race needs in its onward march. that meditation is regarded, by those who define loosely, as a "mode of prayer" is, unfortunately, true. but it can be demonstrated that in the right understandin

2(2) both schools have hitherto tended to antagonize each other, yet the quest for truth has been one; the interest in that which is, and that which can be, is not confined to either group; and the factors with which each has had to work have been the same. though the mind of the eastern thinker may run to creative imagery and that of the western worker to creative scientific achievement, yet the world into which they enter is curiously the same; the instrument of thought which they employ is called the "mind" in the west and "mind-stuff (chitta) in the east; both use the language of symbology to express their conclusions and both reach the point where words prove futile to embody the intuited possibilities. dr. jung, one of the people who is seeking to bring these hitherto discordant elem

connection. it is an apperceptive activity both active and passive. active thinking is an act of the will; passive thinking is an occurrence."6(6) as we shall see later, it is the thought apparatus which is involved in meditation and which must be trained to add to this first function of the mind an ability to turn in another direction, and to register with equal facility the inner or intangible world. this ability to re-orient itself will enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both scho

ind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both schools finds he is standing at the portal of a metaphysical world. a cycle of development has come to an end. man, as a thinking, feeling entity, seems now to have arrived at a fair measure of understanding the instrument with which he has to work. he is asking himself: what use is he to make of it? where is the mind, which he is slowly learning to master, going to lead him? what does the future hold for man? something, we feel, of greater beauty and certa

what does the future hold for man? something, we feel, of greater beauty and certainty than anything we have hitherto known. perhaps it will be a universal arrival at that knowledge which- 4- from intellect to intuition copyright 1998 lucis trust the individual mystic has had. our ears are deafened by the din of our modern civilization and yet at times we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision which reveal a subtler state of being, and which lift the fog, letting in "the glory which never was on sea or land" dr. bennett of yale expresses these ideas in very beautiful terms. he says "a film falls from the eyes and the world appears in a new light

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

hrough the interplay of the poles, and through the friction of the pairs of opposites light flashes forth. the goal of evolution is found to be a gradual series of light demonstrations. veiled and hidden by every form lies light. as evolution proceeds, matter becomes increasingly a better conductor of the light, thus demonstrating the accuracy of the statement of the christ "i am the light of the world. iv. the fourth postulate consists of the statement that all lives manifest cyclically. this is the theory of rebirth or of re-incarnation, the demonstration of the law of periodicity. such are the great underlying truths which form the foundation of the ageless wisdom the existence of life, and the development of consciousness through the cyclic taking of form. in this book, however, the em

t method of meditation (in its first two stages of concentration and prolonged concentration or meditation) plays in relation to the individual. through it right processes of thought are engendered, non-essentials and incorrect formulations of truth are ultimately eliminated or corrected, and the steady focussing of the attention either upon a seed thought, a scientific problem, a philosophy or a world situation results in an ultimate clarifying and the steady seeping in of right ideas and sound conclusions. the foremost thinkers in any of the great schools of thought are simply exponents of occult meditation and the brilliant discoveries of science, the correct interpretations of nature's laws, and the formulations of correct conclusions whether in the fields of science, of economics, of

cience, the correct interpretations of nature's laws, and the formulations of correct conclusions whether in the fields of science, of economics, of philosophy, psychology or elsewhere is but the registering by the mind (and subsequently by the brain) of the eternal verities, and the indication that the race is beginning also to bridge the gap between the objective and the subjective, between the world of form and the world of ideas. this leads inevitably to the emergence of the third branch of knowledge, the intuitive. the intuition is in reality only the appreciation by the mind of some factor in creation, some law of manifestation and some aspect of truth, known by the soul, emanating from the world of ideas, and being of the nature of those energies which produce all that is known and

al place in the theories of the academic and scientific investigators. it is unproven and regarded by even the more open-minded of the academicians as a possible hypothesis, but lacking demonstration. it is not accepted as a fact in the consciousness of the race. only two groups of people accept it as a fact; one is the gullible, undeveloped, childlike person who, brought up on a scripture of the world, and being religiously inclined, accepts the postulates of religion such as the soul, god and immortality without questioning. the other is that small but steadily growing band of knowers of god, and of reality, who know the soul to be a fact in their own experience but are unable to prove its existence satisfactorily to the man who admits only that which the concrete mind can grasp, analyse

be grasped by the rational mind, that which can be seen by the mind's eye, and that which only the higher or abstract mind can formulate and know. this ultimately merges in the intuition, which is the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god, functioning through a solar system is by an understanding of himself, and the delphic injunction "man, know thyself" was an inspired utterance, intended to give man the clue to the mystery o

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

eatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust foreword [page xvii] the question arises, each time a book is written which is to be read by earnest aspirants: what line of instruction will carry forward their training with the most speed? for speed is an essential factor, if the present day unfoldment is to be rightly utilised and the stress and strain in the world relieved. the teaching to be given must likewise increase their mental competency, and lead to that stabilisation of the emotional body which will most rapidly set them free for service. it must be remembered that constant study (of papers, and the apprehension by the ear and eye of statements anent the ageless wisdom, serve only to increase responsibility, or produce brain fatigue and soren

the future and for humanity, and not for the personal unfoldment of any particular aspirant. the individual growth is of no tremendous significance. the formation and development of a band of pledged aspirants, trained to work together and to respond in unison to a teaching, is of real moment [page xviii] to those of us who are responsible for the training and for the preparation of the group of world disciples who will function with freedom and power in a later cycle. you see a tiny portion of the plan. we see the plan as it unfolds for a series of lives ahead, and we are today seeking those who can be taught to work in group formation and who can constitute one of the active units in the vast happenings that lie ahead, connected with that two-thirds of humanity who will stand upon the p

that group awareness may be developed that these books have been written. recognise clearly that you personally do not count, but that the group most surely does. teaching is not given only in order to train you or to provide you with opportunity. all life is opportunity, and individual reaction to opportunity is one of the factors which indicate soul growth. for this, the training school of the world itself suffices. there should be in all impartation of truth no imposition of authority. aspirants must be left free to avail themselves of the teaching or not, and spiritual work must go forward because of the free- 4- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of the individual student. in the books already publ

ecause of the free- 4- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of the individual student. in the books already published three basic lines of teaching can be traced: first, a relatively new technique has been given as to the control of the body. second, teaching has been given anent the formation of the new group of world servers. third, the general lines of the magical work of creation have received attention. the first line of teaching concerns the individual and his development; the second indicates the nature and ideals of the group into which he may find his way if he profits by the teaching and learns control; the third, could you but realise it, details in some measure the methods and modes of work dur

ntal appreciation of their significance will produce understanding and will likewise increase the group apprehension of the teaching which i have sought to impart. any student who thinks clearly and applies the teaching to his daily life is contributing most valuably to the group awareness. oft an aspirant says to himself "of what real use am i? how can i, in my small sphere, be of service to the world" let me reply to these questions by pointing out that by thinking this book into the minds of the public, by expressing before your fellow men the teaching it imparts, and by a life lived in conforming with its teaching, your service is very real. this will necessarily involve a pledging of the entire personality to the helping of humanity, and the promise to the higher self that endeavour w

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the problem of my own relation to christ and to christianity, have brought me to two definitely clear and clean-cut recognitions: first, a recognition of the reality of the individuality of christ and of his mission; and secondly, a recognition that the development of the christ consciousness and the christ nature in individual man, and in the race as a whole, carries with it the solution of our world problem. most heartily do i endorse the words of arthur weigall when he says "yet the jesus of history as distinct from the jesus of theology, remains `the way, the truth, and the life; and i am convinced that concentration upon the historic figure of our lord and upon his teaching can alone inspire in this twentieth century that fervent adherence and service which in former ages could be ob

thical teaching of the sermon on the mount are frequently emphasised by many who refuse to recognise his mission as an expression of divinity. from the rational point of view, the question as to the historical accuracy of his story remains as yet unsolved, though his teaching upon the fatherhood of god and the brotherhood of man is endorsed by the best minds of the race. those who can move in the world of ideas, of faith and of living experience testify to his divinity and to the fact that he can be approached. but such testimony is often passed over lightly as being mystical, futile and incapable of proof. individual belief is, after all, of no value to anyone except to the believer himself, or as it tends to increase testimony until the total assumes such proportions that it eventually b

stands reality an essential, dramatic and practical truth. our attention has been engrossed by the symbol and by the outer form, whilst the meaning has remained obscured and fails sufficiently to affect our lives. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of outer forms to that of inner realities. keyserling points this out in these words "the process of shifting levels from the letter to the inner meaning in the matter of spiritual attitudes can be clearly set forth by one single proposition. it consists in `seeing through' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every sym

of a select few in every nation. he is, as the psychologists have indicated, a sum total of physical organisms, of vital force, of psychical states or emotional conditions, and of mental or thought reactions. he is now ready to have indicated to him his next transition, development or unfoldment. of this he is expectant, standing in readiness to take advantage of the opportunity. the door into a world of higher being and consciousness stands wide open; the way into the kingdom of god has been clearly pointed out. many in the past have passed into that kingdom and awakened there to a world of being and of understanding which is, to the multitude, a sealed mystery. the glory of the present moment lies in the fact that many thousands stand thus prepared, and (given the needed instruction) co

mystery. the glory of the present moment lies in the fact that many thousands stand thus prepared, and (given the needed instruction) could be initiated into the mysteries of god. a new unfoldment in consciousness is now possible; a new goal has arisen and governs the intentions of many. we are, as a race, definitely on our way towards some new knowledge, some fresh recognitions, and some deeper world of values. what happens on the outer plane of experience is indicative of a similar happening in a more subtle world of meaning. for this we must prepare. we have seen that the christian revelation unified in itself the teachings of the past. this, christ himself pointed out when he said "think not that i am come to destroy the law or the prophets: i am not come to destroy, but to fulfil."5

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

nary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the sons of god on our manifested planetary world can grasp is a partial realisation of the purpose and plan of the solar logos, as it is grasped, apprehended and expressed by one of the planetary logoi who is (in his place and term of office) conditioned and- 3- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust limited by his own peculiar point in evolution. a seventh part of the unfolding plan is b

ind. 3. the ultimate sacrifice of that individuality to the group. today, the masses are occupied with the task of becoming conscious of themselves, and are developing that spirit or sense of personal integrity or wholeness which will eventuate in an increased self-assertiveness, that first gesture of divinity. this is well and good, in spite of the immediate complications and consequences in the world consciousness and state of being. hence also the need for the immediate guidance of the disciples in every nation and their training in the life of correct aspiration, with their subsequent preparation for initiation. the task of the intelligent parent today and of the wise teacher of the young should be that of turning out, into world activity, those conscious individuals who will undertake

reased appearance of those who have passed beyond that stage, and of those who know, teach and demonstrate, so that the many constituting the intelligent group, composed of the self-aware individuals, can then identify themselves discriminatingly with group purpose, and submerge their separative identities in organised group activity and synthesis. this is the predominant task of the new group of world servers. it should be the aspiration of the world disciples today. this work of training the individuals in group purpose must be accomplished in three ways: 1. by personal, imposed identification with the group, through the experience of understanding, service and sacrifice. this can well constitute a useful self-imposed experiment. 2. by the education of the masses in the principles underl

accomplished in three ways: 1. by personal, imposed identification with the group, through the experience of understanding, service and sacrifice. this can well constitute a useful self-imposed experiment. 2. by the education of the masses in the principles underlying group work, and the training of an enlightened public opinion in these concepts. 3. by the preparation of many in the new group of world servers for that great transition in consciousness which we call initiation. what, therefore, is initiation? initiation might be defined in two ways. it is first of all the entering into a new and wider dimensional world by the expansion of a man's consciousness so that he can include and encompass that which he now excludes, and from which he normally separates himself in his thinking and a

who are in touch with forces which they are not yet able to handle and control. they have done a great deal of the needed work of inner contact, but have not yet whipped the lower nature into shape. they are, therefore, unable to express that which they inwardly understand and somewhat realise. they are those disciples who talk too much and too soon and too self-centeredly, and who present to the world an ideal toward which they are indeed working, but which they are as yet unable to materialise, owing to the inadequacy of their equipment. they affirm their belief in terms of accomplished fact and cause much stumbling among the little ones. but at the same time, they are working towards the goal. they are mentally in touch with the ideal and with the plan. they are aware of forces and ener

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

s, failure, joy and a spiritual recognition of almost unattainable goals. some have been on this path of accepted discipleship (technically understood) for many lives. some are venturing for the first time consciously and with deliberate effort to tread the way to god. all are mystics, learning to be occultists. all are normal people, living useful, modern lives in many different countries in the world. some are orthodox protestant christians by profession; others are roman catholics; still others are christian scientists or belong to one or other of the more mental cults; some are quite unattached and free from affiliations. none of them regards his particular brand of faith or his particular religious background as essential to salvation; he knows that the only essential is belief in the

which they have not yet perfected. they are, nevertheless, unalterably upon their way and that way is the way. christ said "i am the way, the truth and the life; these aspirants, working under a great disciple of the christ, are beginning to grasp some of the significances and implications of that statement which holds true for all time and for all disciples, because "as he is, so are we in this world" the work with this particular group began twelve years ago. each person's instructions are given in their ordered sequence, year by year, so that a real picture of the person concerned, of his problems and his achievement or lack of achievement, emerges clearly. this book is encouraging in that it offsets the idea that to be a pledged disciple one is, therefore, set apart by perfection of c

couraging in that it offsets the idea that to be a pledged disciple one is, therefore, set apart by perfection of character and isolated by the aspiration which inspires the life. these are people with problems, struggling to solve them; with character limitations which they are endeavouring to overcome; they are true instances of any man or woman who turns his back upon the usual approach to the world of material affairs and takes up his cross in order to find his way back to the father's home; they picture for us the man who, having "put his hand to the plough" turns not back but presses forward "towards the prize of his high calling in christ" some of these people have worked as students in the arcane school; others have never done so; still others (when they heard of the school through

ve and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of intelligent humanity are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along thi

ty are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equipment. however, only when a man is highly developed and nearing the path of discipleship is it possible for the esoteric student accurately to surmise what his ray may be. people of all kinds and professions are f

ALICE A BAILEY13 PROBLEMS OF HUMANITY

d in 1947, contained chapters on seven basic problems of humanity written and published in pamphlet form between october, 1944, and december, 1946. they dealt essentially with conditions existing during and immediately after the war years of 1939 to 1945. in 1953 a second edition was published which omitted certain outdated material, notably the first chapter on the physical reconstruction of the world, thus reducing the subject matter of the book to six problems of continuing concern to a world slowly recovering from the drastic effects of total modern warfare. in 1964 the book was again revised and published as a paperback edition. in the years since 1953 much progress had been made by humanity within the area of these six problems and many practical changes had occurred during that peri

in 1964 the book was again revised and published as a paperback edition. in the years since 1953 much progress had been made by humanity within the area of these six problems and many practical changes had occurred during that period which rendered parts of the original book again obsolete. in some cases also the nature of the problems has changed. for example, the problem of the children of the world still exists in most parts of the world but in a different form and under different conditions to those prevailing in the immediate post-war period, particularly in europe. the problems of capital, labour and employment also differ today in an increasingly automated and computerised world. change is occurring within many crystallized and reactionary areas of religious orthodoxy and separaten

the book are aware of its history so that the essential teaching can be recognised and absorbed and the irrelevant factors ignored. the spiritual principles to be applied to the problems of humanity as discussed in this book are valid today and remain largely ignored by the majority of mankind. the contribution of esoteric students in creating "the thoughtform of solution" to human problems in a world at crisis point is a vital and practical service. lucis publishing company, new york 1967 foreword the first edition of this book, published in 1947, contained essays on the basic problems of humanity. these had originally been issued in pamphlet form between october 1944 and december 1946, and dealt essentially with conditions during and immediately after the war years of 1939-45. in 1953 a

nd december 1946, and dealt essentially with conditions during and immediately after the war years of 1939-45. in 1953 a second edition was published which omitted outdated material. a further revision was made for the third edition in 1964. since then, the progress made by humanity has been such that the nature of the problems has changed to a marked degree. for example, problems relating to the world's children continue to exist but in different forms and under different conditions to those of the post-war period. the problems of capital, labour and employment have changed greatly in an increasingly automated and computerised world. significant developments within the many branches of orthodox religion are presenting new problems within the world's faiths. similar comments can be made on

his book are aware of its history so that the essential teaching can be recognised and absorbed and the irrelevant factors ignored. the spiritual principles to be applied to the problems of humanity as discussed in this book are valid today and remain largely ignored by the majority of humanity. the contribution of esoteric students in creating "the thoughtform of solution" to human problems in a world at crisis point is a vital and practical service. lucis publishing company, new york, london 1993 introduction it is essential that all thinking people should give time and thought to the consideration of the major world problems with which we are now faced. some of them can be solved with relative rapidity given common sense and a correctly appreciated self-interest; others will require for

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

hering of the law and an uprising of lawlessness on all sides, then i manifest myself. for the salvation of the righteous and the destruction of such as do evil, for the firm establishing of the law, i come to birth age after age. the bhagavad gita book iv, sutra 7, 8. chapter one the doctrine of the coming one western teaching the doctrine of avatars eastern teaching right down the ages, in many world cycles and in many countries (and today in all) great points of tension have occurred which have been characterised by a hopeful sense of expectancy. some- 1- copyright 1998 lucis trust one is expected and his coming is anticipated. always in the past, it has been the religious teachers of the period who have fostered and proclaimed this expectancy and the time has always been one of chaos a

ir own innate possibilities and that the problems and conditions confronting them are beyond their solving or handling, they are apt to look for a divine intermediary and for the mediator who will plead their cause with god and bring about a rescue. they look for a saviour. this doctrine of mediators, of messiahs, of christs and of avatars can be found running like a golden thread through all the world faiths and scriptures and, relating these world scriptures to some central source of emanation, they are found in rich abundance everywhere. even the human soul is regarded as an intermediary between man and god; christ is believed by countless millions to act as the divine mediator between humanity and divinity. the whole system of spiritual revelation is based (and has always been based) o

rine of interdependence, of a planned and arranged conscious linking and of the transmission of energy from one aspect of divine manifestation to another from god in the "secret place of the most high" to the humblest human being, living and struggling and sorrowing on earth. everywhere this transmission is to be found "i am come that they may have life" says the christ, and the scriptures of the world are full of the intervention of some being, originating from some source higher than the strictly human. always the appropriate mechanism is found through which divinity can reach and communicate with humanity, and it is with this communication and these instruments of divine energy that the doctrine of avatars or of divine "coming ones" has to do. an avatar is one who has a peculiar capacit

love directly to our planet and in a most definite sense to humanity. always too these avatars or divine messengers are linked with the concept of some subjective spiritual order or hierarchy of spiritual lives, who are concerned with the developing welfare of humanity. all we really know is that, down the ages, great and divine representatives of god embody divine purpose, and affect the entire world in such a manner that their names and their influence are known and felt- 2- the reappearance of the christ copyright 1998 lucis trust thousands of years after they no longer walk among men. again and again, they have come and have left a changed world and some new world religion behind them; we know also that prophecy and faith have ever held out to mankind the promise of their coming again

rom above, and is used in compounds, in words referring to protections by kings or rulers; in regard to the gods, it means accepted favourably when a sacrifice is offered. with the result that the root word can be said to mean "coming down with the approval of the higher source from which it came and with benefit to the place at which it arrives (from monier-williams' sanskrit dictionary) all the world avatars or saviours, however, express two basic incentives: the need of god to contact humanity and to have relationship with men and the need of humanity for divine contact, help and understanding. subject to those incentives, all true avatars are therefore divine intermediaries. they can act in this fashion because they have completely divorced themselves from every limitation, from all se

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

n is that it is to this type of human being that the work of reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and un

ay of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now come when it must be better comprehended. the demand from our innumerable planetary forces has not hitherto been adequate to invoke it and for its invocation the great lord of the world has patiently waited. the call has now gone forth. its first faint notes were heard two hundred years ago and the sound and demand has increased in volume and potency until today this great energy is making its presence unmistakably felt. i am anxious to have you realise the potency and the effect of these energies as they play upon our planet, evoke response good and bad and produce the tur

potency and the effect of these energies as they play upon our planet, evoke response good and bad and produce the turmoil and chaos, the warring forces and the beneficent influences. they, therefore, account in their totality for all that we see happening around us at this time. in the books which are being written today in an effort to solve the problems of the why and the wherefore of present world conditions, the writers are necessarily dealing only with effects. few there are that can penetrate into the distant world of causes or look back into the that ancient past and see past and present in their true perspective. i, however, seek to deal with causes predisposing, effective, determining, and productive of those events which cause the present state of affairs. i deal with energies;

arian age is really established and the piscean influences are no longer dominant. before we take up these points, however, i have a few introductory comments to make. these it is essential that you should study and comprehend for upon their right acceptance and understanding will depend the benefit you will gain from my teaching upon these points. it is a truism to remark that the history of the world is based on the emergence of ideas, their acceptance, their transformation into ideals, and their eventual superseding by the next imposition of ideas. it is in this realm of ideas that humanity is not a free agent. this is an important point to note. once an idea becomes an ideal, humanity can freely reject or accept it, but ideas come from a higher source and are imposed upon the racial mi

itive to ideas than ever before, and hence the many warring ideologies and hence the fact that in defence of their plans even the most recalcitrant of the nations has to discover some idealistic excuse to put before the other nations when occupied with any infringement of recognised law. this is a fact of great significance to the hierarchy for it indicates a point reached. the major ideas in the world today fall into five categories which it would be well for you to bear in mind: 1. the ancient and inherited ideas which have controlled the racial life for centuries aggression for the sake of possession and the authority of a man or a group or a church which represents the state. for purposes of policy such powers may work behind the scenes but their tenets and motives are easily recognisa

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

he united nations will be eventually brought to fruition and a new church of god, gathered out of all religions and spiritual groups, will unitedly bring to an end the great heresy of separateness. love, unity, and the risen christ will be present, and he will demonstrate to us the perfect life. table page 50 nation personality ray soul ray national motto in tcopyright 1998 lucis trust glamour: a world problem by alice a. bailey copyright 1950 by lucis trust copyright renewed 1978 by lucis trust publisher's statement in discipleship in the new age, volumes i and ii, certain personal instructions given by the tibetan to a group of disciples were made public. these instructions together with certain esoteric teaching were first published by alice a. bailey, with the consent of the disciples

tions together with certain esoteric teaching were first published by alice a. bailey, with the consent of the disciples involved, in 1944. unpublished manuscripts containing additional instructions and esoteric teachings as completed by mrs. bailey are now available. this text was written from time to time over a period of nine years from 1935 to 1944. in various places in the text of glamour: a world problem references are made to the same discipleship group. in the present volume certain forms of group work in meditation are included because of their informative value and because they illustrate the practical value of the teaching given. the reader, however, should recognise that meditations suitable for special group purposes are not in general as effective when used as an individual e

ercise. the potency of an integrated group composed of disciples who have a common vision and an established group purpose is very great, and can be a real service to mankind. the newer aquarian techniques include such group endeavours. the published writings by the tibetan and alice a. bailey provide information for wise and useful experimentation in group work which is undertaken as a spiritual world service and not as a means of spiritual unfoldment of the individual aspirant- 1- copyright 1998 lucis trust such group action, voluntarily entered into, when not dominated by autocratic leadership control, and if 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 s

ldment of the individual aspirant- 1- copyright 1998 lucis trust such group action, voluntarily entered into, when not dominated by autocratic leadership control, and if 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

ntuitive perception which, when aroused, will manifest soul control, spiritual illumination, true psychological understanding of one's fellowmen, and a development of the true esoteric sense, which is the objective before you at this time. i would like to divide what i have to say into three parts, and i plead for a close study of my words: i. i seek to define for you the intuition- 2- glamour: a world problem copyright 1998 lucis trust ii. i shall deal with its mode of development through the study of symbology. iii. i shall close by giving some specific instructions as to a useful mode of procedure. should you, therefore, find these articles hard to understand and your reaction slow, you must bear in mind that this indicates your need for this study and corroborates what i am telling you

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

hy and the etheric vehicle copyright 1998 lucis trust this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ, and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and the initiates. these latter in their turn influence the disciples of the world, and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give expression to it as far as possible. it is, therefore, as you can surmise, a process of stepping down rates of vibration until they are sufficiently heavy to affect physical plane matter and thus make possible the building of organised effects on the physical plane

use of this specialising faculty and his automatically engendered responsibility, he throws back of it all the energy which is his, and works and fights for his thoughtforms. an illustration of this is to be found in the history of the league of nations. before he took up special work, the master serapis sought to bring through some constructive idea for the helping of humanity. he conceived of a world unity in the realm of politics which would work out as an intelligent banding of the nations for the preservation of international peace. he presented it to the adepts in conclave and it was felt that something could be done. the master jesus undertook to present it to his group of disciples as he was working in the occident. one of these disciples on the inner planes, seized upon the sugges

the suggestion and passed it on (or rather stepped it down) until it registered in the brain of colonel house. he, not recording the source (of which he was totally- 3- telepathy and the etheric vehicle copyright 1998 lucis trust unaware, passed it on in turn to that sixth ray aspirant, called woodrow wilson. then, fed by the wealth of analogous ideas in the minds of many, it was presented to the world. it should be borne in mind that the function of a disciple is to focus a stream of energy of some special kind upon the physical plane where it can become an attractive centre of force and draw to itself similar types of ideas and thought currents which are not strong enough to live by themselves or to make a sufficiently strong impact upon the human consciousness. in union is strength. thi

ubjective activity and another law governing objective manifestation. let us voice these laws in the simplest manner possible. when each member of the group can function in his mind-consciousness, untrammelled by the brain or the emotional nature, he will discover the universality of the mental principle which is the first exoteric expression of the soul consciousness. he will then enter into the world of ideas, becoming aware of them through the sensitive receiving plate of the mind. he then seeks to find those who respond to the same type of ideas and who react to the same mental impulse, simultaneously with himself. uniting himself to them he discovers himself to be en rapport with them. the understanding of the first law produces results in the mind or mental body. the understanding of

s own mental reaction by the mental reaction of others, similarly receptive. it will be found therefore that this process of communication, governed by these two laws, has always been in operation among the adepts, the initiates and the senior disciples who are in physical plane bodies. now the operation of this process is to be extended and steadily developed by the emerging group of mystics and world servers who constitute, in embryo, the world saviour. only those who know something of the meaning of concentration and meditation and who can hold the mind steady in the light will be able to understand the first law and comprehend that interplay of thought-directed energies which finds one terminal of expression in the mind of- 4- telepathy and the etheric vehicle copyright 1998 lucis trus

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

ve to say first on this subject is entirely of a preliminary nature. i seek to lay the ground for a somewhat new approach a far more esoteric approach to the science of astrology. certain things i may say will probably be regarded by the academic and uninspired astrologer as revolutionary, or as erroneous, as improbable or unprovable. as yet, however, astrology has not really proved itself to the world of thought and science, in spite of many definitely demonstrable successes. i would ask all of you, therefore, who read and study this section of a treatise on the seven rays to bear in mind the above comments and to preserve a willingness to consider hypotheses and to make an effort to weigh a theory or suggestion and to test out conclusions over the course of a few years. if you can do thi

n of a treatise on the seven rays to bear in mind the above comments and to preserve a willingness to consider hypotheses and to make an effort to weigh a theory or suggestion and to test out conclusions over the course of a few years. if you can do this, there may come to you an awakening of the intuition which will translate modern astrology into something of real moment and significance to the world. it is intuitional astrology which must eventually supersede what is today called astrology, thus bringing about a return to the knowledge of that ancient science which related the constellations and our solar system, drew attention to the nature of the zodiac and informed humanity as to the basic interrelations which govern and control the phenomenal and subjective worlds- 3- a treatise on

n connection with the general public the inference is permitted and accepted by the ignorant. upon this theory anent the zodiac rests very largely what we call the great illusion, and i would have you bear this in mind as you study with me the newer approaches of this greatest and oldest of all the sciences. astrology is a science which must be restored to its original beauty and truth before the world can gain a truer perspective and a more just and accurate appreciation of the divine plan, as it is expressed at this time through the wisdom of the ages. the second statement which i would make is that astrology is essentially the purest presentation of occult truth in the world at this time, because it is the science which deals with those conditioning and governing energies and forces whi

the background, and the soul, non-separative, group conscious and inclusive, will come more and more to the fore. interest, therefore, in the individual horoscope will gradually die out, and increasingly the planetary, the systemic and the universal picture will stand out in the awareness of the individual; he will then regard himself only as an integral part of a far more important whole and his world group will interest him far more than himself, as an individual. i shall not, therefore, deal with the subject of esoteric astrology from the standpoint of the horoscope at all. universal relationships, the interplay of energies, the nature of what lies behind the great illusion, the deluding "appearances of things as they are" and the destiny of our planet, of the kingdoms in nature and of

ces, according to the type of vehicle or body upon which they play; the nature of these vehicles and their capacity to attract, to respond, to reject, to absorb and to transmute is entirely dependent upon the point in evolution attained and also upon the general planetary condition and psychology to be found in the human family at any given time. an instance of the latter can be seen today in the world where the forces, beating in an almost violent and somewhat new measure and tempo upon our planetary life, are evoking a greatly intensified response from the world thinkers, thus stimulating them to earnest effort along ideological lines and, at the same time, are drawing forth from the masses and the little evolved people nothing but terror, a miserable fatalism, widespread physical deplet

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

actively working and still on the job. this she did. even during the last days in the hospital in new york in 1949, she received visitors, consulted with the senior executives and wrote letters. when the hour of death arrived her own master k. h. came for her as he had promised long ago. the morning after her death i sent the following letter to thousands of her students and friends all over the world. dear friend: this letter brings you word of the ending of one cycle and the opening of another more useful and less restricted cycle for your true friend and mine, alice a. bailey. she was released, peacefully and happily, thursday afternoon december 15th, 1943. as we talked together that last afternoon she said "i have much to be thankful for. i have had a rich and full life. so many peopl

end: this letter brings you word of the ending of one cycle and the opening of another more useful and less restricted cycle for your true friend and mine, alice a. bailey. she was released, peacefully and happily, thursday afternoon december 15th, 1943. as we talked together that last afternoon she said "i have much to be thankful for. i have had a rich and full life. so many people all over the world have been so kind to me" for a long, long time she had wanted to go and had been held only by her strong will to finish her job and by her ardent desire to complete those arrangements for the future of the arcane school which would best help you and me to be better servers of our fellowmen. she had fashioned and moulded the pattern of our school through the years with the precision of her ke

n of our school through the years with the precision of her keen mind and filled it with the magnetic potency of her own great long-suffering heart. some have asked why she should have had to suffer for she did suffer mentally and emotionally as well as physically. i alone know how triumphantly she opened herself to receive the impact of many types of destructive forces so rampant in this time of world turmoil and how amazingly she transmuted them, thus safeguarding all those hard pressed, struggling aspirants and younger disciples who have come to her and to her school through the years. by far the greater part of her life work has always been subjective. we have seen the outer effects, watched the outer comings and goings, helped her and loved her, sometimes criticised, sometimes complai

ter comings and goings, helped her and loved her, sometimes criticised, sometimes complained, but always gone on, with her and because of her, yet a little higher and a- 2- the unfinished autobiography copyright 1998 lucis trust little better than would otherwise have been the case. we are all very human and she was very human too. why did she suffer? because her chosen path is on the line of the world saviours. she has gone back to her own master k. h. for yet more daring work with him for the christ. she asks us to keep the arcane school bright and shining as it is now, to keep it filled with the saving power of a world-wide gathering of loving hearts, which it is, and to see to it that we truly serve. sincerely yours (signed) foster bailey new york december 16, 1949 introduction what fi

show people how i became what i am from what i was. it might be useful to know how a rabid, orthodox christian worker could become a well-known occult teacher. people might learn much by discovering how a theologically minded bible student could come to the firm conviction that the teachings of the east and of the west must be fused and blended before the true and universal religion for which the world waits could appear on earth. there is value in knowing that the love of god antedates christianity and recognises no boundaries. this was the first and most difficult lesson i had to learn and it took me a long time. it takes all fundamentalists much time to learn that god is love. they assert it but do not believe it in practice, god's practice i mean. i would like, among other things, to s

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

ent. but as to the right use of the healing faculty and forces, the knowledge is in its infancy. only in this age and generation is it at last possible to impart the laws of magnetic healing, and to indicate the causes of those diseases originating in the three inner bodies which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. only today is man at the point in the evolution of his consciousness where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. processes of adjustment, of elimination and of cure engage the minds of all thoughtful people as well as of all suffering people. we have much to do, a

where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. processes of adjustment, of elimination and of cure engage the minds of all thoughtful people as well as of all suffering people. we have much to do, and i ask therefore for patience on your part. when one enters the realm of healing, one enters a world of much esoteric knowledge, and of an infinity of conclusions, and one is faced with the formulations of many minds, who, through the ages, have sought to heal and to help. the why and the wherefore of disease have been the subject of endless investigations and speculations, and much definite deduction has been made as to the cures of such complaints; there has been also much formulation of

is the special technique which you as healers must learn to employ, both as regards yourselves and as regards those you seek to heal. i will briefly outline the teaching i shall endeavour to give and point out where you must lay the emphasis, as you commence the study of this subject. i shall endeavour first of all to touch upon the causes of disease, for the occult student must ever begin in the world of origins and not in the world of effects. in the second place, i shall elaborate the seven methods of healing which govern the "work of restitution (as it is called in the occult terminology) as practiced by the initiates of the world. these determine the techniques which must be employed. you will note that these methods and techniques are conditioned by the rays (of which i have written

as the work of the esotericist when he endeavours to release the energy of the soul. in this release the nature of the true art of healing is hidden. herein lies an occult hint. in the fourth place, we will consider the physical body, its diseases and ills, but only after we have studied that part of man which lies behind and surrounding the dense physical body. in that way we shall work from the world of inner causes to the world of outer happenings. we shall see that all that concerns the health of man originates from: 1. the sumtotal of forces, feelings, desires and occasional mental processes which characterises the three subtler bodies and determines the life and experience of the physical body. 2. the effect upon the physical body of the condition of humanity as a whole. a human bein

of life long before the human family appeared on earth. if you seek verbal expression, and if you want to talk within the limits of the human mind, you can say with a measure of accuracy: god, the planetary deity, is guilty of wrong thinking. but you will not be expressing the truth, but only a tiny fraction of the cause, as it appears to your feeble finite mind, through the medium of the general world glamour and illusion. 7. from one angle, disease is a process of liberation, and the enemy of that which is static and crystallised. think not, from what i say, that therefore disease should be welcomed, and that the process of death should be cherished. were that the case, one would cultivate disease and put a premium on suicide. fortunately for humanity, the whole tendency of life is again

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

uage of the electrical engineer or of the automobile draftsman, for instance, would have been entirely meaningless to the average man a hundred years ago. so it is with the new themes and the greadicopyright 1998 lucis trust education in the new age by alice a. bailey copyright 1954 by lucis trust copyright renewed 1982 by lucis trust- 1- copyright 1998 lucis trust preface educational trends in a world crisis this book on educational philosophy comes at a time of crisis, for the theme that runs through critical thinking in the field of educational theory today is characterized by deep concern over both the preservation and the enrichment of human values. can we maintain our democratic individualism in the face of the standardizing forces of the western machine civilization which may also e

book on educational philosophy comes at a time of crisis, for the theme that runs through critical thinking in the field of educational theory today is characterized by deep concern over both the preservation and the enrichment of human values. can we maintain our democratic individualism in the face of the standardizing forces of the western machine civilization which may also engulf the eastern world? can we offset the totalitarianisms which deify the materialism of an increasingly industrial culture? in may of this year (1953) i attended a two-day seminar in chicago, sponsored by the center for the study of liberal education for adults, a subdivision of the ford foundation, created to express the growing concern of our times for the spiritual basis of our civilization. in the statement

for literature, music and the arts; to grow in ability to analyze problems and arrive at thoughtful conclusions" this statement demands a re-examination of our educational theory and practice. a survey of current developments proves that, at long last, the professional educators are clarifying a common philosophy and are consciously striving to delineate a theory of education adequate to the new world that is emerging. in such a philosophy three fundamental needs must be met (l) a psychological theory of the human person to be "educated (2) a social theory of the kind of society one is trying to create or preserve as a suitable home for the cultural ideals promulgated; and (3) a world view or cosmology, a theory of man's place in the universe in which man is spectator and actor. our probl

erve as a suitable home for the cultural ideals promulgated; and (3) a world view or cosmology, a theory of man's place in the universe in which man is spectator and actor. our problem is to attain the kind of overall synthesis that marxism and neo-scholasticism provide for their followers, but to get this by the freely chosen cooperative methods that dewey advocated. in the broadest terms such a world-view will make possible a planetary civilization by integrating whatever trans-temporal and trans-spatial truths about man and the universe we can extract from all regional cultures in their local times and places. these universal principles will then provide the norms for education in the new age, as the tibetan terms it. the world today suffers from a cultural provincialism based on the du

about man and the universe we can extract from all regional cultures in their local times and places. these universal principles will then provide the norms for education in the new age, as the tibetan terms it. the world today suffers from a cultural provincialism based on the dualism of an- 2- education in the new age copyright 1998 lucis trust outward-looking, objective attitude of the western world, and an inwardness or subjectivity of oriental societies. each of these civilizations, in its extreme form, is over-balanced in its own direction. in harmonious living, man must integrate both ideals to achieve wholeness for himself and his world. this, it seems to me, is one important theme of the present work. for the future, the remedy for the social schisms and psychological fissions tha

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

t into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the master djwhal khul has stated that in the new age the field of training for the disciple is in the new group of world servers. the decision to publish the record (or most of it) was an unexpected development to the tibetan but welcomed by him. he said that this act attracted the attention of other members of the hierarchy. the appearance of the first volume has already proved a major addition to the entire esoteric field, especially in terms of what modern discipleship really is, and the practical realistic

of them concerned you, as individuals. i could continue with the groups as they existed but, brother of mine, what more could i say, or do or teach them? the constant impartation of teaching and of information, the constant pointing out of failure, and the constant individual training are no part of the technique of the hierarchy certainly not as far as the individual aspirant is concerned. where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the ageless wisdom and the training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of hum

ld take on the powerful colouring of her thought, and from this she has ever carefully protected the group and all work she does as an intermediary between you and me. i do not psychometrise them. let me endeavour to explain. all detailed, outer forms are expressions of some subjective significance which is the cause of their appearance and which can be discovered by those who can function in the world of meaning. these "foci of significance" carry a note, a vibration and a symbolic aspect which conveys to the trained mind of the esotericist far more than does the outer form of words convey meaning to the trained mind of the exoteric reader. one glance in the direction of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my l

n mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. this symbol may be and probably is distorted a symbol without true balance; it will find its place upon some level of consciousness astral, mental or spiritual and its vibratory note will depend upon its "occult location" forget not that the world of meaning and the world of outer forms express in essentiality the world in which multiplicity is reduced to simplicity, though this does not connote synthesis. i wonder if any of you really grasp the extent of the effort which i have to make in order to reach your minds and teach you? when, for instance, i seek to send out these instructions i have to make the following preparation. first

n. i assured you that i would deal with directness when teaching this group, owing to the urgency of the time and the need for the intelligent work of the trained disciple. will you bear this in mind, and apply my suggestions to yourself and not to your group brothers? one of the most needed things for all disciples is to apply the teaching i may give to the idea of promoting and increasing their world service, thus rendering practical and effective in the world the teaching received and- 9- discipleship in the new age- volume ii copyright 1998 lucis trust the stimulation to which they have been subjected. in your personal instructions i will give you information as to the nature of your prevailing glamour. you may ask, what do i really mean by that phrase? i mean that aspect of thought, t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

he purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. 1945 section one introductory remarks the period of transition- 2- the externalisation of the hierarchy copyright 1998 lucis trust march 1934 one of the results of the world condition at this time is the speeding up of all the atomic lives upon and within the planet. this necessarily involves the increased vibratory activity of the human mechanism, with a consequent effect upon the psychic nature, producing an abnormal sensitivity and psychic awareness. it would be of value here to remember that the condition of humanity at this time is not the result of simply

ctivity. we are on the verge of new knowledges and the atoms of the body are being tuned up for reception. those atoms which are predominantly piscean are beginning to slow down their activity and to be "occultly withdrawn" as it is called, or abstracted, whilst those which are responsive to the new age tendencies are, in their turn, being stimulated and their vibratory activity increased. 2. the world war marked a climax in the history of mankind, and its subjective effect was far more potent than has hitherto been grasped. through the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through the intense emotional strain of the entire planetary populace, the web of etheric matter (called the

the human consciousness. whilst it will usher in the age of understanding, of brotherhood and of illumination, it will also bring about states of reaction and the letting loose of psychic forces which today menace the uncontrolled and ignorant, and warrant the sounding of a note of warning and of caution. 3. a third factor is as follows. it has been known for a long time by the mystics of all the world religions and by esoteric students everywhere, that certain members of the planetary hierarchy are approaching closer to the earth at this time. by this i want you to infer that the thought, or the mental attention, of the christ and of certain of his great disciples, the masters of the wisdom, is directed or focussed at this time on human affairs, and that some of them are also preparing to

rto frustrated in expression, and bringing about the demonstration of latent powers and the manifestation of new knowledges. all this must be most carefully borne in mind by the worker in the field of human affairs if the present crisis is to be rightly appreciated and its splendid opportunities rightly employed. i have felt it wise to write a few words concerning the condition to be found in the world today especially in connection with esoteric, occult and mystical groups and the spiritualistic movement. all true spiritual thinkers and workers are much concerned at this time about the growth of crime on every hand, by the display of the lower psychic powers, by the apparent deterioration of the physical body, as shown in the spread of disease, and by the extraordinary increase in insanit

ring of the planetary web, and at the same time it is a part of the evolutionary plan and the providing of the opportunity whereby humanity may take its next step forward. the hierarchy of adepts has been divided in opinion (if so unsuitable a word can be applied to a group of souls and brothers who know no sense of separateness, but only differ over problems of "skill in action) over the present world condition. some believe it to be premature and consequently undesirable and providing a difficult situation, whilst others take their stand upon the basic soundness of humanity and regard the present crisis as inevitable and brought about by the developments in man himself; they look upon the condition as educational and as constituting only a temporary problem which as it is solved will lea

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

th this responsibility i leave you. work, my brothenacopyright 1998 lucis trust the rays and the initiations a treatise on the seven rays volume v by alice a. bailey copyright 1960 by lucis trust copyright renewed 1988 by lucis trust part one the fourteen rules for group initiation preliminary remarks it might be here of value, my brothers, if i again laid emphasis upon the fact that the formless world is only entered when the aspirant has acquired somewhat the capacity to center himself on the abstract levels of the mental plane. this involves necessarily certain developments within the aspirant's own nature. the demanded contact would otherwise be impossible. what is needed is self-exertion, the resultant developments of which might be touched upon as follows: i. the repolarisation of th

the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great lord taught whe

'fiery energies' of the body to feed the lower three centres. the etheric body has a unique and curious position, being simply the vehicle for prana or life and the centre which it uses exists in a category by itself. 3. all subhuman forms in their aggregate prove a powerful deterrent factor in the progress towards emancipation of the real man. they form the opposite to what we understand by the world of the master and the two are in direct opposition to each other from the standpoint of the aspirant. the adept can enter the world of form, can contact it, work in it and remain unaffected by it because there is nothing in him to respond to it. he sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar

dept can enter the world of form, can contact it, work in it and remain unaffected by it because there is nothing in him to respond to it. he sees through the illusion to the reality behind and, knowing where he stands himself, there is naught in the appeal and the demand of these lunar lords to attract him. he stands midway between the pairs of opposites. in the realisation of the nature of this world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to

tact and the inspiration for the work that has to be done. in the steady adherence to self-appointed rules comes the gradual refining of the instrument and the perfecting of the vehicles that will be to the master the medium of help among many little ones. i commend the above thought to you knowing that you will apprehend the implications and will seriously consider the purport of my remarks. the world today is in the throes of agony. just as in the evolving ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving world. to those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step

ALICE BAILEY THE LABOURS OF HERCULES

velops, three times the sun recedes; at time the fourth the work is done, and naught is left save flame primordial. that flame absorbs, revolves, receives, and remains. when all that is has traversed the flame, then time is nvialice bailey& djwhal khul the labors of hercules- table of contents the zodiac the purpose of this study (foreword) the nature of discipleship astrological connotations the world disciple today key thoughts hercules the disciple- the myth elaboration of the myth labor i the capture of the man-eating mares the myth the meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the t

r the descent into hades the symbol of cerberus epilogue labor xi cleansing the augean stables the myth the energies of aquarius hallmarks of the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world servers interpretation of the test the purpose of the study of the hercules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god

universal path and of its inherent difficulties is not warranted unless the application can be modern and practical. it must indicate the inclusiveness of the goal, once those problems have been surmounted, and must avoid the tiresome reiteration of that basic rule of life, which has been expressed in the two words "be good. again and again we have been told that we must overcome the lure of the world, the flesh and the devil. there has been built up in the mind of the western aspirant a feeling that the path is necessarily one of misery, of self-abnegation and of endless distress. his attitude is one of active endurance until such time as he mysteriously and miraculously breaks through into a world of peace and plenty, wherein all troubles come to an end, the [4] flesh ceases to annoy, a

he training and attainments which characterize the man who is nearing liberation. he stands for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the discipline which will eventually produce the emergence of divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be accomplished, a world savior is formed. two great and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god

tion and of illumination is attained. the hidden mysteries and the forces, latent in human beings, need to be discovered and require to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlooking, and the result of their attainment, constitute the thrones, principalities and powers through the medium of which the one life guides all creation onward to a glorious consummation. such is the goal towards which hercules worked, and such is th

AN INTRO TO STUDY OF THE KABALAH

alah" by arthur e. waite, have been published, yet i think that this little treatise will be found of interest to those who have not sufficient leisure to master the more complete works on the kabalah. the old testament has been of necessity referred to, but i have by intention made no references to the new testament, or to the faith and doctrines taught by jesus the christ, as the saviour of the world: if any desire to refer to the alleged reference in the kabalah to the trinity, it will be found in the zohar ii, 43, b: and an english version of the same in "the kabbalah" by c. d. ginsburg. wm. wynn westcott, m.b, etc. the kabalah it must be confessed that the origin of the kabalah is lost in the mists of antiquity; no one can demonstrate who was its author, or who were its earliest teach

of real knowledge. let us make a short note of the chief of the old kabalistic treatises. the "sepher yetzirah" or "book of formation" is the oldest treatise; it is attributed by legend to abraham the patriarch: several editions of an english translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal sign

pture. the talmud in book "sanhedrin" remarks that manasseh king of israel asked whether moses could not relate something of more value than tales of timnah a concubine, and rachel with her mandrakes, and he is answered that there is a concealed meaning in these narrations. the christian father origen (a.d. 253, in his "homilies" wrote that everybody should regard these stories, the making of the world in six days, and the planting of trees by god--as figures of speech under which a recondite sense is concealed. origen granted a three-fold meaning--somatic, psychic, and pneumatic; or the body of scripture, its soul and its spirit. nicholas de lyra who died in 1340 accepted four modes of interpretation; literal, allegoric, moral, and anagogic or mystical. in this he nearly follows the schem

t is now almost restricted to russian and polish rabbis, and to a few students of occultism in this country, some of whom constantly wear a kabalistic talisman although they are christians. the dogmatic kabalah "the great doctrines of the theoretical kabalah" says ginsburg "are mainly designed to solve the problems of (a) the nature of the supreme being (b) the creation of the universe and of our world (c) the creation of angels and man (d) the destiny of the world and of men, and (e) the import of the revealed law" the kabalah confirms the following old testament declarations: the unity of god, his incorporeal form (deut. chap. iv, v. 15; eternity, immutability, perfection and goodness; the origin of the world at god's will, the government of the universe, and the creation of man after th

s from a unity; the production of matter from spiritual intelligence; and the relations existing between creator and creature. in this theosophy--ex nihil nihilo fit; spirit and matter are the opposite poles of one existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privati

ANALYSIS OF THE 5 6 INITIATION

ated forms. first point of the 5=6 ceremony the whole intent of the 5=6 initiation is to unite the candidate with osiris. osiris is represented by the chief adept except when he taketh his wand and ankh and proceedeth to give the candidate instruction. then the chief is isis who is the revealer of the mysteries. the chief does not appear in the first point. he is slain and is osiris of the nether world. in the egyptian mysteries, the postulant after death is identified with osiris. inasmuch as the candidate is dead already, unless osirified, he too must be slain. like christ, he must be stripped and flogged, and placed on the cross of suffering. but first, he enters. at this point, the second adept is still horus. the third adept is now anubis. hodos, or the introducing adept, is themis. t

t the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist. each side has a total of ten primary squares and thirty lesser squares which equal forty squares; 7 x 40= 280. the number 280 equals wpldns. recall that in 1=10 wpldns created a path for the aspirant. in addition, 280=2+8=10, the number of sephiroth through which all the forces of the vau

cended to restore osiris to life. isis in the pastos shows the winter time when all fruit turns to seed. the third adept seals the alchemical bonding of isis/osiris, crook, scourge, etc. unto the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one must return to the world and work and live. third point the process of iao has been fulfilled. osiris has risen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the sout

ANATHEMA OF ZOS

and when he was ennui, he opened his mouth in derision, saying: o, ye whose future is in other hands! this familiarity is permitted not of thybut of my impotence. know me as zos the goat-herd, savior of myself and of those things i have not yet regretted. unbidden ye listened to my soliloquy. endure then my anathema. foul feeders! slipped, are ye, on your own excrement? parasites! having made the world lousy, imagine ye are of significance to heaven? desiring to learn-think ye to escape hurt in the rape of your ignorance? for of what i put in, far more than innocence shall come out! laboring not the harvest of my weakness, shall i your moral-fed desires satisfy? i, who enjoy my body with un-weary tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastic

o escape hurt in the rape of your ignorance? for of what i put in, far more than innocence shall come out! laboring not the harvest of my weakness, shall i your moral-fed desires satisfy? i, who enjoy my body with un-weary tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastication. procreation! this is your blind-worm cycle. ye have made a curiously bloody world for love in desire. shall nothing change except through your accusing diet? in that ye are cannibals, what meat should i offer? having eaten of your dead selves savored with every filth, ye now raven to glutton of my mind's motion? in your conflict ye have obtained? ye who believe your procreation is ultimate are the sweepings of creation manifest, returning again to early simplicity to hung

of absurd significance. not yet am i over-weary of myself. not ye shall i palliate abomination, for in ye i behold your parents and the stigmata of foul feeding. in this ribald intoxication of hypocrisy, this monument of swindlers' littlenesses, where is the mystic symposium, the hierarchy of necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unto all good nostrils! unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugl

icity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unto all good nostrils! unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces are hospitals set amid cemeteries. ye breathe gay-heartedly within this cess-pit? ye obtain of half-desires, bent persuasions, of threats, of promises made hideous by vituperatious righteousness! can you realize of heaven when it exists without? believing without associating ye are spurious an

o you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence do i travel ye into the incarnating abortions-the aberrations, the horrors without sex, for ye are worthless to offer heaven new sexuality s. once in this world i enjoyed laughter-when i remembered the value i gave the contemptible; the significance of my selfish fears; the absurd vanity of my hopes; the sorry righteousness called i. and you? certainly not befitting are tears of blood, nor laughter of gods. ye do not even look like men but the strange spawn of some forgotten ridicule. lost among the illusions begot of duality-are these the different

ANTINOMIANISM

dea to those of plato regarding dianoia and noesis, you will find that they are similar. divine inspiration can only result from the use of the truly divine gift- the full use of the intellectual faculties- it cannot, and never has occurred as the result of the sublimation of consciousness. when you begin to disperse ideas that are not your own, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift. any text which asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul which seeks its true expression through its own knowledge of self. any text which asks you to examine

APOCALYPSE MOSES

rate syncretism from which aleister crowley's formulaic conception of 0=2 becomes fully revealed as the antinomian formula for spiritual disse sthe forgotten books of eden translated in the late 1800's by dr. s. c. malan and dr. e. trumpp. translated into king james english from both the arabic version and the ethiopic version which was then published in the forgotten books of eden in 1927 by the world publishing company. apocalypses moses part of the "forgotten" books of eden from-the apocrypha and pseudepigrapha of the old testament r.h. charles oxford: the clarendon press, 1913 scanned and edited by joshua williams northwest nazarene college,1995 this is the story of adam and eve after they had gone out of paradise. chapter 1. 1 and adam knew his wife eve and went upwards to the sun-ris

he acherusian lake, and washed him thrice, in the presence of god. 4 and he stayed there three hours, lying down, and thereafter the father of all, sitting on his holy throne stretched out his hand, and took adam and handed him over to the archangel michael saying 'lift him up into paradise unto the third heaven, and leave him there until that fearful day of my reckoning, which i will make in the world' 6 then michael took adam and left him where god told him. chapter 38. 1 but after all this, the archangel asked concerning the laying out of the remains. and god commanded that all the angels should assemble in his presence, each in his order, 2 and all the angels assembled, some having censers in their hands, and others trumpets. 3 and lo! the 'lord of hosts' came on and four winds drew hi

APOCRYPHON OF JOHN

ce from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these things i turned away from the temple to a desert place. and i grieved greatly in my heart, saying "how then was the savior appointed, and why was he sent into the world by his father, and who is his father who sent him, and of what sort is that aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is" straightway, while i was contemplating these things, behold, the heavens opened and the whole creation which is

is his father who sent him, and of what sort is that aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is" straightway, while i was contemplating these things, behold, the heavens opened and the whole creation which is below heaven shone, and the world was shaken. i was afraid, and behold i saw in the light a youth who stood by me. while i looked at him, he became like an old man. and he changed his likeness (again, becoming like a servant. there was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms. he said to me "john, joh

and silver and a gift and copper and iron and metal and all kinds of things. and they steered the people who had followed them into great troubles, by leading them astray with many deceptions. they (the people) became old without having enjoyment. they died, not having found truth and without knowing the god of truth. and thus the whole creation became enslaved forever, from the foundation of the world until now. and they took women and begot children out of the darkness according to the likeness of their spirit. and they closed their hearts, and they hardened themselves through the hardness of the counterfeit spirit until now "i, therefore, the perfect pronoia of the all, changed myself into my seed, for i existed first, going on every road. for i am the richness of the light; i am the re

ARADIA GOSPEL OF THE WITCHES

ards and witch-es. it consists of making certain signs and crosses over a few drops of oil and the head of the oneblessed, accompanied by a short incantation. i have had the ceremony seriously commended orprescribed to me as a means of keeping in good health and prosperity.chapter viii. 17 kreussler, sorbenwendische altherthmer, pt. 1. p. 272.chapter ix. 18 according to all evil witchcraft in the world especially among the black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried ag

t the twenty-first of june,sees half the business in a wicked wayon which three single hours of moonshine smile. don juan, cxiii.chapter x no footnotes) page 77 n r r r r r footnotes.preface. 1 march, 1897: neapolitan witchcraft. 2 thus we may imagine what the case would have been as regards german fairy-tales if nothinghad survived to a future day except the collections of grimm and musaeus. the world would fall intothe belief that these constituted all the works of the kind which had ever existed, when, in fact, theyform only a small part of the whole. and folklore was unknown to classic authors: there is really noevidence in any ancient latin writer that he gathered traditions and the like among the vulgar, asmen collect at present. they all made books entirely out of books there being

p by the now few and far between old or youngwitches and venerable wizards of the present day. that is to say, not to my knowledge in central ornorthern italy. but among the rous, viveurs, and fast women of florence and milan where theyare not quite as rare as eclipses such assemblies are called balli angelicior angels balls. theyare indeed far from being unknown in any of the great cities of the world. a few years ago a sundaynewspaper in an american city publshed a detailed account of them in the dance-houses of thetown, declaring that they were of very frequent occurrence, which was further verified to me by menfamiliar with them.a very important point to all who regard the finds or discoveries of ancient tradition as of importance,is that a deep and extensive study of the italian witch

ope that researchmay yet reveal in the writings of some long-forgotten heretic or mystic of the dark ages the parallelof many passages in this text, if not the whole of it. page 66 when illumination or illumin-ism, in company with magic and mysticism, and a resolve to regener-ate society according to extreme free thought, inspired the t emplars to the hope that they wouldmaster the church and the world, the equality of woman, derived from the cairene traditions, againreceived attention. and it may be observed that during the middle ages, and even so late as theintense excitements which inspired the french huguenots, the jansenists and the anabaptists,woman always came forth more prominently or played a far greater part than she had done in socialor political life. this was also the case in

ly manifested itself at such periods of rebellion against forms or ideas grown old. and withevery new rebellion, every fresh outburst or debcle, or wild inundation and bursting over the barri-ers, humanity and woman gain something, that is to say, their just dues or rights. for as everyfreshet spreads more widely its waters over the fields, which are in due time the more fertilisedthereby, so the world at large gains by every revolution, however terrible or repugnant it may be fora time.the emancipated or womans rights woman, when too enthusiastic, generally considers man aslimited, while woman is destined to gain on him. in earlier ages a contrary opinion prevailed, andboth are, or were, apparently in the wrong, so far as the future is concerned. for in truth both sexesare progressive, an

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ting the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world to come, and the reward of chivalry is there; but there is a reward also on earth within the bonds of the order, because this is said to be divine and possessed of the treasures of wisdom. the kind of wisdom and the nature of the great secret is revealed in the perpetuation story, and so far as i am aware offers the only instance of such a claim being made on behalf of the templars, in or ou

ew knights. it is purely a question of evidence, and this is unhappily wanting. the traditional histories of knightly masonic degrees- like those of the chapter of clermont, the strict observance and the swedish rite- bear all the marks of manufacture; the most that can be said concerning them- and then in the most tentative manner- is that by bare possibility there may have been somewhere in the world a rumour of secret survival, in which case the root matter of their stories would not have been pure invention. the antecedent material would then have been worked over and adapted to masonic purposes, inspired by the oration of ramsay. it is to be presumed that when this speculation is left to stand at its value, there is no critical mind which will dream of an authentic element in hugh de

BALANCE J

f austin spare more so than any other artist i am aware of- is capable of existing on multiple layers of interactive experience. the casual viewer will be seduced and enthralled by the surface beauty of his art and the way he handles the various media of his craft, while those familiar with his work may linger a while and enter through the portals of the images into a strange and more vivid hyper-world. spare provides windows and doorways into the spirits world of this i have no doubt. and with practise and imagination we may be granted access to spares storehouse of memories with an ever-open door. this quality to spare demonstrates the high imaginative frequency at which he works. these images cannot be taken lightly. rarely have pastels been forced to create such sumptuous crescendos an

rks. these images cannot be taken lightly. rarely have pastels been forced to create such sumptuous crescendos and chaotic riots of colours as they were in his later pastel works. there can be few examples of draftsmanship in pen and ink as fine as the early magickal drawing of spare, busy in the first opulent heights of his post royal academy flowering. spare found himself in a starkly brilliant world of high magick and decadence fueled by his experiences with aleister crowley and the a.a. and his experiments with narcotics and bi-sexuality. there has been much speculation as to spare s sexual orientation. later on in life he had strong attachments to the women he knew, but in his youth, he seems to have had strong bi-sexual leanings, something that he shared with aleister crowley. for in

tured humanity. their constant companionship accompanies spare s twilight journeys through the spirit worlds. equality with the beasts seems paramount to his vision. spare s obsession with the hybrid and grotesque in nature and supernature, something which takes in the full spectrum of ovidian metamorphoses, suggests in the artist s mind a vision of the active trafficking of creatures between one world and the other. all of the janus-headed, multi-faced, theriomorphic swarms which proliferate in spare s paintings threaten to break out of their world and spill into ours. the soul is the ancestral animals. a.o.s spare is a sorceror and a shamanic artist he attempts to represent the occult, the hidden, the unseen, to illustrate the unseeable, to portray sensations and subconscious energies: t

intings threaten to break out of their world and spill into ours. the soul is the ancestral animals. a.o.s spare is a sorceror and a shamanic artist he attempts to represent the occult, the hidden, the unseen, to illustrate the unseeable, to portray sensations and subconscious energies: to delineate and draw into focus the astral forms of the spirits and shells who swarm about him in his everyday world. few are capable of perceiving these layers of existence, even fewer of making a lifelong attempt to illustrate this hidden inner world. the shaman is a person who deliberately remains in a perpetual spiritual crisis and this can sometimes conflict with his earthly needs. early in his life spare was a super-sensualist he loved the textures and the stuff of life and surrounded himself with ob

super-sensualist he loved the textures and the stuff of life and surrounded himself with objects of richness and taste that fuelled his visions. his books from that period such as the book of pleasure (self-love) subtitled the psychology of ecstasy, acknowledge that the celebration of the corporeal and the physical, allows a state of grace that leads to a spiritual enlightenment. his love of the world and the spiritual acceptance of everything in it, lead to a heightened awareness of sense and sensation. as he got older he tempered this with an increasingly strong stoic streak, which helped him cope with his impoverished domestic situation. there are few examples of practicing shaman artists. one can cite the painters such as max ernst, salvador dali, oscar domiguez, leonora carrington an

BALANONES TEMPLE OF SET FAQ

uely human ability to sense its separateness within the body even while it resides within it. this heightened sense of self being, itself the result of polaric constituents- its me, in this other thing called a body- becomes a building block of a personal methodology based upon knowledge, intuition, learning and change as a result of the preceding. the results of xeper are manifestations into the world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the tem

from the church of satan. their take on the left hand path is the immanent path wherein godhood is achieved by the worship of the carnal ego with no possibility of personal immortality save in some vague connection to the organic stream. we are followers of the transcendental path, wherein person immortality is achievable by a strengthening of the idealized self. in an increasingly post-christian world, the term "satanism" will become irrelevant. more discussion concerning the temple of set and satanism can be found in the ref document. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html) and "concerning our patron" by high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 2.4 left hand path the l

r, a pagan circle, or whatever. part of being an adept magician is being able to see and mesh with whatever magic is taking place, understanding the causes of the ceremony and participating in those causes as appropriate to our own will "however, if someone claimed to seriously believe in the wheel of karma, and that xeper is valueless because until we can learn to avoid all participation in this world we're doomed to ride that wheel cycle after cycle, then yes, that religious belief would be opposed to the setian principles of xeper, and that person would not be able to remain a member of the temple of set. the two philosophies are simply incompatible" the ref document includes sections which examine our history regarding specific other organizations. 5.3 why the temple of set? the ref do

anything of interest to setians. participation was open to all who were not openly hostile to the temple or to setians. this echo was carried on the fido north america backbone, and by most major hubs within pods. it was carried in australia by both fido and pods, and in germany (and perhaps other areas of europe) by pods. unfortunately that echo closed down in 1999, and is no longer operational- world wide web sites and pages- the temple of set's "official" world wide web site is http//www.xeper.org/pub/tos/index.html; most sites dealing with the temple of set can be found through links from this site- the order of the trapezoid maintains its own web site at http//www.trapezoid.org- fido/pods bulletin board systems: there used to be quite a few bulletin board systems owned and run by seti

BAPHOMANTIS LUCIFERIAN SATANIC MASS

his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be with you (pr

BASIL VALENTINE TWELVE KEYS

for resale. copyright violations will be prosecuted by law. toutes les droites sont reserves. tutti i diritti riservati. todos les derechos reservados. twelve keys of basil valentine 3 of 95 the preface of basilius valentinus, the benedictine concerning the great stone of the ancient sages. when i had emptied to the dregs the cup of human suffering, i was led to consider the wretchedness of this world, and the fearful consequences of our first parents disobedience. then i saw that there was no hope of repentance for mankind, that they were getting worse day by day, and that for their impenitence god s everlasting punishment was hanging over them; and i made haste to withdraw myself from the evil world, to bid farewell to it, and to devote myself to the service of god. when i had spent som

ust be nourished with her blood. when the animal had said these words with a loud voice, it hastened into a certain chamber, and shut the door behind it; whither its voracious brood followed, drinking of the aforesaid incombustible oil, which they digested with the greatest ease, and thereby became even more numerous than they had been before. this they continued to do until they filled the whole world. then the learned men of that country were gathered together, and strove to discover the true interpretation of all they had seen. but they were unable to agree until there came forward a man of venerable age, with snowy locks and silvery beard, and arrayed in a flowing purple robe on his head he wore a crown set with brilliant carbuncles. his loins were girded with the girdle of life. his f

s in a deep spring whose waters never fail, that they may become like their mother, who is hidden therein, and born of three. twelve keys of basil valentine 21 of 95 hungary is my native land, the sky and the stars are my habitation, the earth is my spouse. though i must die and be buried, yet vulcan causes me to be born anew. therefore, hungary is my native land, and my mother encloses the whole world. when all that were present had received these his sayings, he thus continued: cause that which is above to be below; that which is visible, to be invisible; and that which is palpable, to become impalpable. again, let that which is below become that which is above; let the invisible become visible, and the impalpable, palpable. here you see the perfection of our art, without any defect, or

the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce heat, and make it fall into the red sea, and there be drowned. then dry up the water twelve keys of basil valentine 22 of 95 with fire and air till the earth reappears, and you will have all vin vall. if you cannot find it in this way, look around upon the things that are in the world. then you will find the all vin vall, which is the attracting force of all metals and minerals derived from salt and sulphur, and twice born of mercury. more i may not say about all vin v all, since all is comprehended in all. my friends, blessed are ye if, by listening to the words of the wise, ye can find this great stone, which has power to cure leprous and imperfect metallic bodies and t

ture is the leprosy of our metals. let the diadem of the king be of pure gold, and let the queen that is united to him in wedlock be chaste and immaculate. if you would operate by means of our bodies, take a fierce grey wolf, which, though on account of its name it be subject to the sway of warlike mars, is by birth the offspring of ancient saturn, and is found in the valleys and mountains of the world, where he roams about savage with hunger. cast to him the body of the king, and when he has devoured it, burn him entirely to ashes in a great fire. by this process the king will be liberated; and when it has been performed thrice the lion has overcome the wolf, and will find nothing more to devour in him. thus our body has been rendered fit for the first stage of our work. know that this is

BEHOLDERS OF NIGHT

the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context and rules. this is not an advocating of crime, but rather to work within still societies rules, mastering it all along. the true will is the essence of the adversary, which seeks to break free from the accepted order, an often unfertile result of the dayside world of the humanistic fellowship, which in time, leads to a stasis of being. it is in the solitude of the shadow can then the essence be revealed, to present the endless possibility of becoming. the adversary is called and known by many names and titles. among them are such as shaitan, iblis, satan, lucifer and set. such god forms are masks of the prince of darkness who within ourselves offers f

-initiation, to understand opposites and their dual meaning. the second is that death is a gateway of self-transformation and thus the relation of the vampyre and the grave is this; that the developed and isolated psyche strives for survival beyond the grave, that the mind may prove immortal to exist thus as the fallen angels or watchers. the dragon of darkness is our freedom within the nightside world of atavisms and the lesser and greater famulus of the self, that the sabbatic path awakens our potential as gods and goddesses. reach forth into the shadow, for it is there that lucifer and iblis emerge, and through the nightside may the gates of immortality open. i wish to thank those who have offered friendship, assistance and their own ideas in whatever way that it manifests: douglas gran

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

a different perspective by focusing exclusively on the mythic career of a particular tibetan deity. this deity is tsiu marpo. tsiu marpo tsiu marpo (tsi u dmar po, literally "red pith" is a tibetan protector deity (tib. chos skyong; skt. dharmap.las, which signifies that he has been assigned as a guardian of the buddhist teachings, ensuring its continued survival in tibet, and, by extension, the world. as such, he is a worldly deity, a classification that will be examined below. tsiu marpo resides at samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. it would seem this connection to such a central location in tibetan history would be enough to warrant a prolonged examination of this significant tibetan deity, yet very little mention of tsiu marpo is found in

betan contexts in which deities like tsiu marpo function. a description of the ritual textual categories that will be explored more fully in chapter 4 will also be necessary. tibetan cosmography the tibetan understanding of cosmology and geography is multilayered and consists of indigenous and imported buddhist elements alike. regarding the indigenous elements, there is an ancient belief that the world is divided into three major levels, the heavens (gnam, the intermediate spaces (bar, and the earth (sa. these realms in turn have multiple levels; the earth realm notably consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various clas

he translation, terms that in the past may have all been simply glossed as "demon. despite the similar characters of these demons, i believe it is necessary to maintain such distinctions faithfully in translation in order to illustrate the nuance that tibetan writers themselves place within the text when referring to these numerous entities. tibetan bodies and souls as they must interact with the world and its various denizens, humans too have a specific role in existence. in this complex scheme of realms and deities, overlaid with buddhist cosmology and divinity, humans are also categorized by systems concerning their bodies and souls. these systems likewise are an admixture of indigenous and buddhist beliefs that complement and, at times, contradict each other. tibetans hold a belief in

s and souls. these systems likewise are an admixture of indigenous and buddhist beliefs that complement and, at times, contradict each other. tibetans hold a belief in multiple bodies and souls, a tradition that is apparently pre-buddhist. there are two major bodies within the tibetan system: the coarse and subtle bodies. the coarse body is simply the physical body, through which we encounter the world on a daily basis. the subtle body, as its name implies, is hidden metaphysically beneath the gross physical shell. as a buddhist concept, the subtle body is tantric and yogic in origin and is a structure of 21 see bhattacharyya 2000 and decaroli 2004. 15 intersecting channels (tib. rtsa; skt. n..i) that fill the coarse body. there are six knots (tib. khor lo drug; skt. cakra.a) at the major

er contingent on the survival of lineage-holders or linear propagation. rather, it has created a new form of transmission, one that is perpetually open to new additions that can tap into the powerful authenticity of padmasambhava and his teachings. this authenticity relies upon the notion that padmasambhava, as an agent of buddhist truth who achieved enlightenment, is constantly active within the world through his revealed teachings. indeed, his clairvoyance and omniscience is such that he is said to have intentionally timed when certain termas should be discovered, allowing scriptures to be revealed when they are needed most and within a fitting context. in turn, the charismatic nature of the treasure-revealer helps to bolster such claims. it is the given popularity of a revealer and the

BLACK SERPENT1

liefs are evidently derived from genesis 1:26 of the old testament "then god said 'let us make man in our image, in our likeness and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth and over all the creatures that move along the ground (niv) 12 dominionist theologians believe that it is their responsibility, as christians, to bring the entire world- all countries, societies, and governments- under the "word of god" they are also postmillennialists, meaning they believe jesus christ will only return to earth after most of the world has been converted to christianity. under a dominionist society, mainline and liberal christian churches would be prohibited from holding services or proselytizing. all non-religious groups would also be proh

on. once again, the myth rears its ugly head from the bowels of human intolerance and spews forth misconceptions. and yet they move on, in the open, proudly saying "i am a satanist" or "i am a demonolator. we fear no one but ourselves" they feel love and compassion just like anyone else, because they too, are human beings. they've just happened to choose a different path- a path that leads into a world man has yet to understand. a path carved by a pantheon of dark gods. 22 in the news italy jails 5 satanic killers (february 1, 2006; from bbc online) http//news.bbc.co.uk/1/hi/world/europe/4669944.stm their victims were a woman shot and buried alive in 2004 and a teenage couple murdered in 1998. the case has shocked italy- a devoutly roman catholic country that has become increasingly concer

hegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most

BLACK WITCHCRAFT

ority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, or rather the word antinomian is a greek form meaning against the law. this word makes reference to rebellion from a structure or spiritual design of the masses, the majority and whatever the current ideological mainstream may be at that time. witchcraft, no matter for what intent or form, has always stood outside any conventional acceptance within society either by the re

BLAVATSKY H P ANTHROPOGENESIS

y were "destroyed" as a race, by being merged in their own progeny (by exudation; that is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this da

kes him say* or whether again mr. croll "allows fifteen millions since the beginning of the eocene period" as quoted by an english geologist* both sets of figures cover the claims[[footnote(s[[footnote continued from previous page] of the same gastropoda that live on the shores of the mediterranean (prof. oscar schmidt "doctrine of descent and darwinism" p. 244* a. winchell, professor of geology "world-life" p. 369* mr. charles gould, late geological surveyor of tasmania, in "mythical monsters" p. 84[[vol. 2, page] 10 the secret doctrine. made by the secret doctrine* for assigning as the latter does from four to five million years between the incipient and the final evolution of the fourth root-race, on the lemuro-atlantean continents; one million years for the fifth, or aryan race, to the

d vegetable life to appear on it (app. d et seq. also trans. roy. soc. edin. xxiii, pt. 1, 157, 1862, where 847 is cancelled. mr. darwin gives sir w. thomson's estimate as "a minimum of 98 and a maximum of 200 millions of years since the consolidation of the crust (see ch. gould. in the same work (nat. phil) 80 millions are given from the time of incipient incrustation to the present state of the world. and in his last lecture, as shown elsewhere, sir w. thomson declares (1887) that the sun is not older than 15 millions of years! meanwhile, basing his arguments as to the limits to the age of the sun's heat, on figures previously established by sir w. thomson, mr. croll allows 60 millions of years since the beginning of the cambrian period. this is hopeful for the lovers of exact knowledge

octrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun answers (4) transformation of the earth- 1. the lha (a) which turns the fourth (globe, or our earth) is servant to the lha(s) of the seven (the planetary spirits (b, they who revolve, driving their chariots around their lord, the one eye (loka-chakshub) of our world. his breath gives life to the seven (gives light to the planets. it gave life to the first (c "they are all dragons of wisdom" adds the commentary (d (a) lha is the ancient word in trans-himalayan regions for "spirit" any celestial or superhuman being, and it covers the whole series of heavenly hierarchies, from archangel, or dhyani, down to an angel of darkness, or terrestrial spirit (b) th

er the sun, the moon, nor the earth. the sun was the chief, exoterically, of the twelve great gods, or zodiacal constellations; and, esoterically, the messiah, the christos (the subject anointed by the great breath, or the one) surrounded by his twelve subordinate powers, also subordinate, in turn, to each of the seven "mystery-gods" of the planets "the seven higher make the seven lhas create the world" states a commentary; which means that our earth, leaving aside the rest, was created or fashioned by terrestrial spirits, the "regents" being simply the supervisors. this is the first germ, the seed of that which grew later into the tree of astrology and astrolatry. the higher ones were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies:

BLAVATSKY H P COSMOGENESIS

the third volume is entirely ready; the fourth almost so. this scheme, it must be added, was not in contemplation when the preparation of the work was first announced. as originally announced, it was intended that the "secret doctrine" should be an amended and enlarged version of "isis unveiled" it was, however, soon found that the explanations which could be added to those already put before the world in the last-named and other works dealing with esoteric science, were such as to require a different method of treatment: and consequently the present volumes do not contain, in all, twenty pages extracted from "isis unveiled" the author does not feel it necessary to ask the indulgence of her readers and critics for the many defects of literary style, and the imperfect english which may be f

it necessary to ask the indulgence of her readers and critics for the many defects of literary style, and the imperfect english which may be found in these pages. she is a foreigner, and her knowledge of the language was acquired late in life. the english tongue is employed because it offers the most widely-diffused medium for conveying the truths which it had become her duty to place before the world. these truths are in no sense put forward as a revelation; nor does the author claim the position of a revealer of mystic lore, now made public for the first time in the world's history. for what is contained in this work is to be found scattered throughout thousands of volumes embodying the scriptures of the great asiatic and early european religions, hidden under glyph and symbol, and hith

abuse she is accustomed to; calumny she is daily acquainted with; at slander she smiles in silent contempt. de minimis non curat lex. h.p.b. london, october, 1888[[vol. 1, page ix] table of contents- page. introduction. xvii. the need of such a book. xix. the antiquity of documents and mss. xxiii. what the book is intended to do. xxviii- volume first. cosmogenesis. proem. 1 the oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night

e fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 tra

to hidden teaching which are now supplemented by many more, enlarged and explained in the present volumes. but even the latter, though giving out many fundamental tenets from the secret doctrine of the east, raise but a small corner of the dark veil. for no one, not even the greatest living adept, would be permitted to, or could- even if he would- give out promiscuously, to a mocking, unbelieving world, that which has been so effectually concealed from it for long aeons and ages "esoteric buddhism" was an excellent work with a very unfortunate[[vol. 1, page] xviii introductory. title, though it meant no more than does the title of this work, the "secret doctrine" it proved unfortunate, because people are always in the habit of judging things by their appearance, rather than their meaning;

BLUE EQUINOX

and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan! 9 editorial do what thou wilt shall be the whole of the law the world needs religion. religion must represent truth, and celebrate it. this truth is of two orders: one, concerning nature external to man; two, concerning nature internal to man. existing religions, especially christianity, are bas

ume i of the equinox. the a.a. will publish a new volume of the equinox in 10 numbers at intervals of six months, beginning with the equinox of spring (march 23) of the vulgar year of 1919. the principal items of the new promulgation are as follows: liber ccxx. the book of the law, which is the foundation of our whole work, and the commentary thereon by the master through whom it was given to the world. liber lxi. a manuscript giving an account of the history of the a.a. in recent times. this history contains no mythology: it is a statement of facts susceptible of rational proof. liber cl. de lege libellum. a short explanation of the law, extolling its sublime virtue. by the master therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly t

of the masterpiece of eliphas levi. this course is specially adapted to the task of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xcv. the wake world (in konx om pax. a poetic allegory of the relations of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. libe

. but this love is as it were a byproduct of that will; it does not contradict or supersede that will; and if apparent contradiction should arise in any crisis, it is the will that can guide us aright. lo, while in the book of the law is much love, there is no word of sentimentality. hate itself is almost like love! fighting most certainly is love .as brothers fight ye. all the manly races of the world understand this. the love of liber legis is always bold, virile, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knight-monks of thelema. love is the law, love under will. 666 44 the tent only the stars endome the lon

perfection. for there are many matters in this book, and the gald tidings are now here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 48 men and women .come forth, o children, under the stars& take your fill of love! i am above you and in you. my ecstasy is

BOOK OF ENOCH

provable fragments (200 or 300bc. i think it is impossible to support this view. such an author would have to be able to write the entire book from the point of view of a person who knows nothing of countries with names, or religions with names. then he goes on to describe the angels as blond men, who ran away from heaven in order to be promiscuous with women. i don t believe this is the sort of world view that would have been well received or widely accepted anywhere in 200 bc. this plus the all too accurate prophecies are probably the reasons why it was lost by the religions that used to regard it as holy. i concluded that the book is probably what it appears to be; well preserved, ancient and genuine. enoch was the great-grandfather of noah, and father of methuselah, and his book gives

have been well received or widely accepted anywhere in 200 bc. this plus the all too accurate prophecies are probably the reasons why it was lost by the religions that used to regard it as holy. i concluded that the book is probably what it appears to be; well preserved, ancient and genuine. enoch was the great-grandfather of noah, and father of methuselah, and his book gives a unique view of the world before the flood; which recent research suggests may have occurred as long ago as 17,000 bc. the history of the book of enoch the book was thought to have been lost, for over 2,000 years, with many ancient sources referring to it, and even quoting parts, but no complete copies were known. then in 1773, james bruce brought three copies back from ethiopia, having spent some years exploring the

rank the blood from it. 7.6] then the earth complained about the lawless ones. 8.1] and azazel taught men to make swords, and daggers, and shields, and breastplates. and he showed them the things after these, and the art of making them; bracelets, and ornaments, and the art of making up the eyes, and of beautifying the eyelids, and the most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became corrupt. 8.3] amezarak taught all those who cast spells and cut roots, armaros the release of spells, and baraqiel astrologers, and kokabiel portents, and tamiel taught astrology, and asradel taught the path of the moon. 8.4] and at the destruction of men they cried out; and t

arth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you, and you see everything, and there is nothing that can be hidden from you. 9.6] see then what azazel has done; how he has taught all iniquity on the earth and revealed the eternal secrets that are made in heaven. 9.7] and semyaza has made known s

gh the blood of flesh, and lusted after the blood of men, and produced flesh and blood, as they do, who die and are destroyed. 15.5] and for this reason i give men wives; so that they might sow seed in them, and so that children might be born by them, so that deeds might be done on the earth. 15.6] but you, formerly, were spiritual, living an eternal, immortal life, for all the generations of the world. 15.7] for this reason i did not arrange wives for you; because the dwelling of the spiritual ones is in heaven. 15.8] and now, the giants who were born from body and flesh will be called evil spirits on the earth, and on the earth will be their dwelling. 15.9] and evil spirits came out from their flesh, because from above they were created, from the holy watchers was their origin and first

BOOK OF JASHAR

flow together and yet remain distinct from each other. so they formed a song of love that echoed throughout the universe, and they found peace. then god said "let there be another story" and great clouds were formed in the patterns. but within each swirling milky way, there was no feeling, no hope and no fear. the sun and the stars formed in the clouds, and dust was gathered into planets and the world. but in the stars and planets there were no dreams, except those of god and peace. the world was warm and wet and nourishing for living things, and so they formed and grew on its surface. new life came from old, which died and gave its place. plants turned their leaves to the sun, and animals grew eyes to see. and yet their eyes could see neither good nor evil in the world. such was the worl

of abel would have made. cain looked in wonder at his vision until it faded with the setting sun, for there were then no other people outside of africa. and cain continued thus in his exile. six days he walked and gathered food, but every seventh day he had visions of cities which god had planned for the children of abel. cain wandered for twenty years, and then he knew the whole vastness of the world. seth found rama, flo's daughter, alone along the river, and together they had a daughter named jashar. when jashar had grown into womanhood, she met cain returning home. on that day, seth had killed a great beast, and so they celebrated at the return of cain. eve made a fire, and human sang, and rama and jashar danced. and god married cain and jashar that night, under the stars "in this way

of cain. eve made a fire, and human sang, and rama and jashar danced. and god married cain and jashar that night, under the stars "in this way" human said "we shall always rejoice when two branches of my family are rejoined" then they feasted late into the night, while human foretold joys and sorrows, and cain described his visions. everything that human said was true, but cain spoke only of the world of the children of abel. so human was the first true prophet, and cain the first false prophet, but they dwelt together as kinsmen for all the rest of their days. 3. at that time, giant beasts lived in every part of the world, and they consumed trees and made a devastation throughout the wilderness. but seth taught his sons to hunt as he had learned from abel, because god told them that chil

arned from abel, because god told them that children must learn from their elders' wisdom. then the daughters of cain married the sons of seth and, after the death of eve, they scattered to find the lands that cain had seen. so the human children killed the giant beasts, and the trees spread over all the lands, until a squirrel could run from sea to sea without touching the ground. then the whole world was like a garden in the sight of god. the cold years came, and ice flowed over the north. god watched as the great glaciers slowly melted back, and then looked again for the humanites under the trees. and god was angered, for they were still hunting and gathering just as they had in the time of seth. then god found noah, in the land between the two rivers. 4. noah was the daughter of zeloph

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

BOOK T

ife samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 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

n. 17. hope, faith, unexpected help. or dreaminess, deceived hope, etc. 18. dissatisfaction, voluntary change. error, lying, falsity, deception. this card is very sensitive to dignity. 19. glory, gain, riches. with "very" evil cards it means arrogance, display, vanity. 20. final decision, judgment, sentence, determination of a matter without appeal "on its plane" 21. the matter itself. synthesis, world, kingdom. usually denotes actual subject of question, and therefore depends entirely on accompanying cards. princes and queens shew almost always actual men and women connected with the matter. but the kings (knights) sometime represent coming or going of a matter, according as they face. the princesses shew opinions, thoughts, ideas, either in harmony with or opposed to, the subject. of the

BOOK OF BLACK SERPENT

iel, a black, bloated man-insect, horrible of aspect, his breth greater than his length: and he uniteth the force of the averse binah. the fourth form is samael the black. all these are of gigantic nature and terrible aspect. the evil and averse sephiroth these be the evil and averse sephiroth contined in the seven evil palaces, and these sephiroth have their place from behind the holiness of the world of assiah. and samael the evil surroundeth the whole evil sephiroth who are thus eleven instead of ten. there are eleven letters in the word lieutenant governors: esther ix.3; eleven days from horeb, deut. i.2; the word where in deut. xxxii.37 is in value eleven; eleven were the curses of ebal; eleven were the dukes of edom, etc. in the evil palaces, the first containeth kether, chokmah and

form are those of corrupting, loathsome bull-men, linked together. thereunto are also referred nachashiel, evil serpents, and obriel. thereunto belongeth the blind dragon-force. unto malkuth is attributed lilith, the evil woman, afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of the messiah, who will root out the qliphoth from the world. these are the evil chiefs: 1. kether satan or moloch 2. chokmah beelzebub 3. binah lucifuge 4. chesed ashtaroth 5. geburah asmodai 6. tiphereth belphegor 7. netzach baal 8. hod adramalach 9. yesod lilith 10. malkuth nahemah behemoth and leviathan are two evil forms, of which the first is the synthesis of the qliphoth already described under the head of behemiron in the qliphoth of the month

wingoration. o most illustrious prince of the heavenly hosts, holy michael+ gabriel+ uriel+ raphael; the archangels, from thy celestial home defend me, a human being, whom god has created in his own image and likeness, and whom he has purchased at a great price from satan's tyranny. o holy and all-mighty god who fashioned the earth and all things by a word! who sent his only-begotten son into the world to crush the spirit of evil with its bellowing; do thou speedily give heed and send thine holy and effulgent ministering angels from their stations. let them come that they might administer thine virtue, strength and wisdom unto me, in these actions, with whatever spirits i call forth. let the prince of darkness have no power over me and his servitors no power to enslave me but assist me tha

BOOK OF DOOM

for the object of each of your experiments, one for each of the purposes. the nature of the talismans and their manner of consecration will be given to you by god's angels at the altar in temple. these talismans cannot become useful until they have become consecrated and dedicated to their purpose, as it is said. finh the book of doom or the unholy bible of doom which is the nastiest grimoire the world has ever seen book i the first book of lucifer translated by: frater algolis, o.a.i. published by: ordo algolis interstellaris copyright by frater algolis, pontifex maximus ordinis caputis medusae. all rights reserved. no part of this book may be reproduced in any form without prior permission in writing by the author or publisher. published by o.a.i, box 666-033, marietta, ga 30066 if you d

to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in secret; in either case you can benefit from the fruits of it. 3.4. hierarchies of spirits reflect processes of power. 3.5. with any hierarchy of spirits you have the keys to specific expressions of power. 3.6. in the beginning is chaos. 3.7. algol is the gate of chaos which creates the worlds. 3.8. the world creates from the below of the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infernal empire. 3.13. the first realm of the great infer

the only authentic runes on the planet. you have to learn the symbols and the correct pronunciation of the letters for maximum effect of the mantras and spells that you use them for. the symbols of the letters of the infernal alphabet are only accessible to initiates of the o.a.i. note also that the first eighteen letters refer to the first three infernal realms. the number eighteen refers to the world crystal which has six facets on top, six facets in the middle, and six facets at the bottom. the eighteen spirits of these three infernal realms are therefore the true creative forces of the universe! caput quintum: the infernal alphabet of doom part 2, the other letters and uses 5.1. the nineteenth letter of the infernal alphabet is c; it is ruled by ashmunaday, who is duke of the great inf

o is duke of the great infernal empire. 5.13. the worthy only know and understand the infernal alphabet of doom. 5.14. this is so because the infernal alphabet of doom is their key to power. 5.15. knowing the power of the infernal realms and their rulers will give you the means to do what you want to do. 5.16. practice the infernal alphabet of doom and you will spell doom to all hypocrisy in this world! 5.17. combine the letters of the infernal alphabet of doom and yours are the most powerful words of power there are. 5.18. this is so, because i am lucifer, emperor supreme of the great infernal empire and i have written this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the created forces of the univere defi

BOOK OF PLEASURE

ization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of misery alternating with gusts of pleasure and emotions less anxious, would seem the condition of consciousness and existence. duality in some form or another is consciousness as existence. it is the illusion of time, size, entity, etc.-the world's limit. the dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns and unites again and again, ever an anti-climax. for ever retrogressing to its original simplicity by infinite complication is

s no duality? you are conscious of the gay butterfly you observe and are conscious of being "you: the butterfly is conscious of being "itself" and as such, it is a consciousness as good as and the same as yours, i.e, of you being "you" therefore this consciousness of "you" that you both feel is the same "you? ergo, you are one and the same-the mystery of mysteries and the most simple thing in the world to understand! how could you be conscious of what you are not? but you might believe differently? so, if you hurt the butterfly you hurt yourself, but your belief that you don't hurt yourself protects you from hurt-for a time! belief gets tired and you are miserably hurt! do what you will-belief is ever its own inconsistency. desire contains everything, hence you must believe in everything-i

the womb of conscience. by allowing maturity is to predicate decay when by non-resistance is retrogression to early simplicity and the passage to the original and unity without idea. from that idea is the formula of non-resistance germinating "does not matter- please yourself" the conception of "i am not" must of necessity follow the conception of "i am" because of its grammar, as surely in this world of sorrow night follows day. the recognition of pain as such, implies the idea the book of pleasure (self love) get any book for free on: www.abika.com 14 of pleasure, and so with all ideas. by this duality, let him remember to laugh at all times, recognize all things, resist nothing; then there is no conflict, incompatibility or compulsion as such. transgressing conception by a lucid symbol

s become constitutional (partly adopted to govern and time this reaction. in its origin, an idea of what was then considered conveniently good and bad. to maximize pleasure by an arbitrary compromise of abstention and performance of desire feared. assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another. this moral code is a dramatised the book of pleasure (self love) get any book for free on: www.abika.com 17 burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own preservation and the sympathy desired, evo

en! in point of virulence spiritual desire is as fatal as the sensuous. aspiration towards a "supreme" is a network of deadly desires because of cowardice within, ergo, some unsatisfied wisdom awaiting exploitation to suffer its evolutions. there is no final wisdom- there is no final desire. how can anything end? has to-day ever ended? these things are endlessness! a person desires things of this world- but where is the difference of desiring the "supreme bliss? which is the more selfish? which is nearer you? which pleases the creator more? are you certain of the creator's will and are you sure of your own desire? are you the creator or just yourself, as you fondly imagine your contents? all these desires, however mighty, you will one day incarnate- yea, photograph. these things already ex

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

erly love; planetary care these are all part and parcel of witchcraft, the old yet new religion. the above is certainly not what the average person thinks of in relation to "witchcraft. no; the misconceptions are deeply ingrained, from centuries of propaganda. how and why these misconceptions came about will be examined later. with the spreading news of witchcraft what it is; its relevance in the world today comes "the seeker. if there is this alternative to the conventional religions, this modern, forward-looking approach to life known as "witchcraft, then how does one become a part of it? there, for many, is the snag. general information on the old religion valid information, from the witches themselves is available, but entry into the order is not. the vast majority of covens (groups of

thed, but otherwise he was lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the same time they knew he was not lying. it seemed that the world of sleep was as the material world. there were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select fe

te adoptions from the old religions, especially in the early formative years of christianity. the idea of the trinity, for instance, was taken from the old egyptian triad. osiris, isis and horus became god, mary and jesus. december 25th, as the birthdate of]esus, was borrowed from mithraism which also believed in a second coming and indulged in the "eating of god. in many religions of the ancient world were found immaculate conceptions and sacrifice of the god for the salvation of the people. witchcraft ancient and modern raymond buckland, hc publications, ny 1970. some of the instruments of torture used in the bamberg witch trials lesson one: the history and philosophy of witchcraft 15 pagani and simply means "people who live in the country. the word "heathen" means "one who dwells on the

still happily practicing their beliefs. yet these surviving covens had learned their lesson. they did not wish to take the chance of coming out into the open. who was to say the persecutions could not start again? for a while gerald gardner's was the single voice speaking for the craft. he claimed to have been initiated into an english coven, near christchurch, just before the start of the second world war. he was excited by what he found. he had spent a lifetime in the study of religio-magick and now was a part of it. he wanted to rush out and tell everyone. but he was not allowed to. finally though, after much pleading, he was allowed to present some of the true witch beliefs and practices by weaiving them into a novel: high magic's aid, published in 1949. it took five more years for him

ome prefer to worship in a group (coven, while others are for solitary worship. with the large number of different denominations, then, there is now more likelihood of everyone finding a path they can travel in comfort. religion has come a long way from its humble beginnings in the caves of pre-history. witchcraft, as one small facet of religion, has also come a long way. it has grown to become a world wide religion, legally recognized. today, across america, it is not at all unusual to find open wiccan festivals and seminars taking place in such unlikely places as family campgrounds and motels such as the holiday inn. witches appear on television and radio talk shows; they are written up in local and national newspapers and magazines. witchcraft courses are given in colleges. even in the

BUDGE E

is in this picture in the invisible form of horus in the thick darkness, is the hidden image which shu lifteth up beneath the sky, and keb-ur cometh forth in the earth in this image" 24. the end of the tuat, which is represented by a semi-circular wall or border formed of earth and stones, or perhaps granite. at the middle point of this border is the disk of the sun which is about to rise on this world, and joined to it is the head of the "image of shu" with his arms stretched out along the rounded border of the tuat. above his head is the beetle, symbol of khep[er, who has emerged from the boat of the sun-god, and below is the "image of af" that is to say, the body of the night sun-god, which has been cast away. end of vol. i. footnotes 256:1 see lanzone, domicile, pl.knthe calling to the

CASE PAUL F THE BOOK OF TOKENS

nion and which are signatory to the copyright conventions of montevideo, mexico, rio de janeiro, buenos aires and havana, all rights reserved. new and revised edition printed in the united states of america builders of the adytum 5105 north figueroa st. los angeles, california, 90042 u. s. a preface* these unusual and beautiful qabalistic meditations were inspirationally written by the recognized world authority on tarot and qabalah, dr. paul foster case. because of having attained both inner and outer initiation into the most advanced grades of adeptship in the western mystery training system, he was able to attune his consciousness to the highest spiritual levels, as is evidenced by the text. it is profitable to read the meditations aloud. they are written in the first person; hence this

chings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree o

ways, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 aleph in truth am i, the ox of solar fire whose radiance lighteth all the world, whose life-breath ebbeth and floweth in creatures great and small, whose power taketh form in all the acts of men, of beasts, of plants, yea, and of things which seem inanimate, as well. aleph am i, the patient burden-bearer, strong to carry the heavy load of the manifest. aleph am i, the eternal worker, by whose might all fields are tilled, and from whose life all seeds derive their growth

nd the essence of mind is will. of my will all created wills are but reflections, and. the essence of that will- what is it but desire? i am life eternal, and i am the eternal longing for manifestation, because of which i bring forth the shining worlds. for this do i divide myself, becoming two. 4 of these two, the first is the crown of my primal will. this, my superior nature, standeth above the world, which floweth forth from mine act of knowing. yet even the superior nature is to mine inmost essence as something outside, and therefore is it to me as beth, my house. for i am within it, and it is an emanation from me. nevertheless, i fill my dwelling-place. hence it is written that the supreme is distinguished from the crown by name only. 5 in my supreme abode stand i as the onlooker. bec

its source, and i the knower. not thine, but mine, is the power of attention, of observation, of discovery, of the discerning of sequence in the operation of nature. in all this, and in the power of discrimination, my superior nature worketh through thee. 8 happy art thou if thou canst grasp this truth. for then, understanding that not thy weak self, but my all-knowing mind, looketh out upon the world through thine eyes, shalt thou have faith to let me see. then shalt thou overcome the evil of thy senses. by devoting: them wholly to my use. not thou, but i, shall then, discern the weight and. shape and texture of the things thou touchest, not thine, but mine, shall be the knowledge of scent and savour gained through nose and tongue. and when i use thine ears for hearing, they shall be att

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

f four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only n

replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a source upon which we can draw not only nor primarily for specific needs, but also for energy, harmony and connection with others, the world and the cosmos. it is an energy that can permeate every aspect of our being. a very special spirituality witchcraft and wicca (one of the major forms of witchcraft) both derive their names from the anglo-saxon words for wisdom 'witch' is from the old english word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indige

on of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who seite 2 wicca01.txt kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time and appear in similar forms in many different cultures and ages. today, however, too many modern societies have lost the sacred connection and scorn

craft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into 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

onance, 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 the same thing more readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds

CHAOS MAGICK AND LUCIFERISM

re sure it won t happen, it probably will and can. chaos magick can be as dangerous as it is beneficial. it demands a mind which is able to understand the fragile nature of being what is known as i and what our potential of growth is. it also demands one to know thyself. many misunderstand chaos magick as being dogmatic when this could not be further from the truth, if truth can even apply in our world. chaos magick demands, pushes, threatens and makes ones own individual will come forth. it is most beneficial to the holy guardian angel, and causes the two aspects known the hga and the evil genius to rage incessantly, the energy of the universe is your to command and shape if you have the will. the concepts of free belief are perhaps the most luciferian in the nature of individual process

rnment have used many of these methods long ago to uncertain ends. chaos magick teaches the individual the price of knowledge, and the pleasure of seeking the hidden light of prometheus. the rise of godhood through many of the chaos magick methods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understood this and decided, as many of us later, to destroy the order that was and seek the very light of the vampire god. lucifer was n

r introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and those who would seek the promethean light of knowledge and wisdom is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used o

union of various systems of magickal practice is important to those who may seek to unite various cultures. the buddhist system, or perhaps more detailed in mentioning the ancient bon po practice of chud, presents the luciferian gnosis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound fo

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

om an eighteenth-century newspaper for an escaped slave, described as "a fortuneteller and conjurer" hall's wilmington gazette (north carolina, october 1798\ 2\ they enter into a new and uncertain future beyond the shores of these sea islands.[1] what is extraordinary about this moment in the film is its seamless joining of religion and magic in one powerful object. as an enduring reminder of the world to which she and her people belong, nana peazant has created this charm for her family's protection, even as some of the most destructive forces that they face have emerged from their own conflicts. in its composition, the charm consolidates some of the most significant icons of african american spirituality: the bible, a token of christian redemption; a root, a supernatural emblem and touch

approach to black religion, asserts that "the church [is] not the only context for the meaning of religion" for black people, but that "religion c mean[s] orientation.orientation in the ultimate sense, that is, how one comes to black magic page 5 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 terms with the ultimate significance of one's place in the world" these "extrachurch orientations" long adds "have had great critical and creative power" often touching "deeper religious issues regarding the true situation of black communities"[5 "religion" then, not only pertains to the formal creeds, doctrines, and theologies of a church-based faith tradition but includes beliefs that are embedded in the ordinary experiences and the deeply held attitude

ack american spirituality, so much more was healing. chapter 4 considers african american understandings of the supernatural as both theoretical and practical ideas by which members of black communities interpreted suffering. like the\ 8\ african roots on which they drew, black american supernatural traditions promoted authorities and practitioners who bridged the physical realm and the invisible world. these spiritual professionals were competent at dealing with affliction and its prevention; they provided diagnoses and cured intractable ailments. as theophus smith has noted, the "curative intention" of practices such as conjure can be seen in african american practices and beliefs that "revised and re-visioned" conditions such as violence and racial victimization. similar to the traditio

ersons who might have practiced or believed in conjure. it indicates that two perspectives might have been dominant in african american spirituality. we want to know how these distinctive ideas, 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

such as big john, high john the conqueror, and bandy joe, colorful mythic characters who were attributed with acts of defiance and bravery in the african american community.[10] it is clear that in many cases, supernatural beliefs served to mediate relations between blacks and whites. conjure also might have allowed black people to attain a measure of control over their lives, as bondpersons. the world that the slaves inhabited was unpredictable and uncertain. anxiety over inevitable violence, separation from loved ones, or the unforeseeable risks of escape must have engendered persistent insecurity for african american slaves. blacks also endured the ever-present realities of racial subjugation and other forms of affliction such as sickness and destitution. according to one historian of s

CHRONOLOGIA RORISPERGIUS

tao-te ching [tao. 340 writings of chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc alexander the great (356-323 bc) helps to spread astrology from babylon and egypt throughout the middle east. greek philosophers exposed to new occult ideas from egypt and babylon. astrology is personalized in greec

ulgate (latin bible. jerome (345-420) produces a new translation (from both greek and hebrew) of most of the christian scriptures into latin. 410-485 proclus: epistles on alchemy. commentary on euclid's elements. 411: rome is sacked by alaric the the visigoth. 5th century latin text, liber hermetis, translated from the greek, gives special attention to the decans "man is called by the informed, a world, since he is wholly correspondent with the world s nature. indeed at the moment of conception there spurts from the seven planets a whole complex of rays that bear on each part of the man. and the same thing happens at the birth-hour, according to the position of the twelve signs" c. 420 "de nuptiis philologi et mercurii" martianus capella 475-525 boethius c. 475 horapollo of nilous hierogly

nogion. 570-632 muhammed, founder of islam. c. 580 maximus the confessor born. commented on the works of dionysios the areopagite. 590: gregory (540-604) becomes pope. 610 w.v. qur'an 642 third (and final) destruction of library of alexandria (by moslems. arabs bearing the new religion of islam captured alexandria, and the mantle of alchemical study and research passed from the greeks to the arab world. 644-656 can. of qur'an. 692 chinese reopened the silk-routes across central asia 711: muslims from north africa invade spain and quickly dismantle most of the hispano-visigothic kingdom there. they head north, into the pyrenees, towards modern-day france. 717 muslim caliph umar ii founded the first muslim university at harran. umar brought many of the last remaining hermeticists from alexan

cistercian order. 1108: the abbey school at saint-victor, just outside paris, is founded by william of champeaux, who is breaking away from the cathedral school at notre-dame. 1120 emperor suen-ho has playing 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 lill

centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly natures. c.1138- c.1215 guiraut de bornelh -troubadour a

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

herly love towards my neighbour, was not duly purged and cleansed. moreover the tickling of the flesh manifested itself, whose affection was bent only to pomp and bravery, and worldly pride, and not to the good of mankind: and i was always contriving how by this art i might in a short time abundantly increase my profit and advantage, rear up stately palaces, make myself an everlasting name in the world, and other similar carnal designs. but the obscure words concerning the three temples particularly afflicted me, which i was not able to make out by any after-speculation, and perhaps should not have done so yet, had they not been wonderfully revealed to me. thus stuck between hope and fear, examining my self again and again, and finding only my own frailty and impotence, not being in any wa

o promised to do, and so departed one from another. but because of the wounds which the fetters had caused me, i could not well go forward, but halted on both feet, which the matron presently espying, laughing at it, and calling me again to her said thus to me: my son, do not let this defect afflict you, but call to mind your infirmities, and therewith thank god who has permitted you even in this world, and in your state of imperfection, to come into so high a light; and keep these wounds for my sake. whereupon the trumpets began to sound again, which gave me such a shock that i woke up, and then first perceived that it was only a dream, but it so strongly impressed my imagination that i was still perpetually troubled about it, and i thought i still felt the wounds on my feet. howbeit, by

rofit, in similar occurrences. but before i left my cottage, i first, in this my dress and wedding garment, fell down upon my knees, and besought god that in case such a thing were, he would vouchsafe me a good issue. and thereupon in the presence of god i made a vow that if anything through his grace should be revealed to me, i would employ it to neither my own honour nor my own authority in the world, but to the spreading of his name, and the service of my neighbour. and with this vow, and good hope, i departed out of my cell with joy. page 8 page 9 the second day had hardly got out of my cell into a forest when i thought the whole heaven and all the elements had already trimmed themselves in preparation for this wedding. for even the birds chanted more pleasantly than before, and the yo

he gate was suddenly clapped to, so that a part of my coat was locked out, which i was verily forced to leave behind me. for neither i, nor they who stood ready without and called at the gate, could prevail with the porter to open it again, but he delivered the keys to the virgin, who took them with her into the court. meanwhile i again surveyed the gate, which now appeared so rich that the whole world could not equal it. just by the door were two columns, on one of which stood a pleasant figure with this inscription, congratulor. the other, which had its countenance veiled, was sad, and beneath was written, condoleo. in brief, the inscriptions and figures were so dark page 14 and mysterious that the most dextrous man on earth could not have expounded them. but all these (if god permits) i

there was still one gate through which we must pass, but imagined that during the whole wedding i was to continue in this scorn, contempt and indignity, which i had yet at no time deserved, either from the lord bridegroom or the bride. and therefore (in my opinion) he should have done well to sort out some other fool than me to come to his wedding. behold, to such impatience the iniquity of this world reduces simple hearts. but this really was one part of my lameness, of which (as is before mentioned) i dreamed. and truly the longer this clamour lasted, the more it increased. for there were already those who boasted of false and imaginary visions, and would persuade us of palpably lying dreams. now there sat by me a very fine quiet man, who often discoursed of excellent matters. at length

COLLIER IRENE CHINESE MYTHOLOGY

al one, facing chinese people even today, as overpopulation and natural disasters continue to strike. individual acts of self-sacrifice and initiative are still essential to solve problems faced by the common man. now, as in the past, at the core of many myths is the story of the people s struggle to survive on this beautiful, fragile, and unsteady planet. chinese mythology 14 1 panku creates the world introduction the earliest chinese texts contain many myths about wondrous rulers of ancient times; however, there are no creation stories to be found among them. the story of panku is probably the closest chinese version of a creation myth. it first appears in the han dynasty (206 b.c. a.d. 220, hundreds of years after the first stories were told about the ancient rulers. many experts believ

ere told about the ancient rulers. many experts believe that the story of panku was molded and influenced by the caravan traders who wound across the deserts and mountains of the middle east, india, africa, and china carrying silk, spices, and other precious items of trade.1 the panku story shares some common elements with creation myths of those far-flung regions: a cosmic egg, separation of the world into opposing forces, and doomed gods. this story introduces the important concept of yin and yang. these opposing forces, which exist in everything found in nature, are not seen as evil and good, but as dark and light, female and male, earth and heaven. one cannot exist without the other. in this story, panku is depicted as a giant. in other versions, he appears in his withered human form

this story introduces the important concept of yin and yang. these opposing forces, which exist in everything found in nature, are not seen as evil and good, but as dark and light, female and male, earth and heaven. one cannot exist without the other. in this story, panku is depicted as a giant. in other versions, he appears in his withered human form, clothed in bearskin and leaves. 16 once, the world was a mass of swirling darkness. there was no heaven. there was no earth. all the forces of the universe were trapped inside a small egg, tumbling and spinning in utter chaos. inside the egg was a tiny creature named panku. he slept soundly, unbothered by the disorder around him. as he slept, panku grew, and the egg also grew around him. for eighteen thousand years panku slumbered peacefully

order around him. as he slept, panku grew, and the egg also grew around him. for eighteen thousand years panku slumbered peacefully, until he had developed into a well-formed, muscular giant whose body spanned ninety thousand li (about thirty thousand miles. in perfect harmony with panku s body, the eggshell also stretched, straining to hold both the expanding giant and the turbulent gases of the world inside its boundaries. one day when the universe was especially unstable, panku woke up. all around, he saw nothing but darkness and confusion. at first, he was intrigued by the irregular rhythms of the world. he watched, fascinated, as whirling particles burst and scattered around him. quickly, he learned to dodge exploding gases by nimbly jumping from side to side. after awhile, however, h

e was especially unstable, panku woke up. all around, he saw nothing but darkness and confusion. at first, he was intrigued by the irregular rhythms of the world. he watched, fascinated, as whirling particles burst and scattered around him. quickly, he learned to dodge exploding gases by nimbly jumping from side to side. after awhile, however, he became tired of all the noise 17 panku creates the world and confusion. the constant commotion jangled his nerves. the din produced a ringing in his ears that made him extremely irritable. the longer he watched the chaos of the universe, the more he longed for the tranquility of his deep sleep. the chaos bothered him, but even more important, panku realized that the fragile shell of the universe might rupture at any moment. panku knew he would hav

COMMENTARY ON THE SEAL OF THE NINE ANGLES

n. this is why to pythagoras (and his priestly mentors) 5 was the most sublime of numbers, and why the pentagram was used as the seal of the pythagorean brotherhood. sixth angle: if crowley considered his tenth aether to be accursed, then this would be the accursed (or should i say "hexed) of the nine angles. it is the hexagon and hexagram (also the seal of the jews, authors and proponents of the world's most nihilistic and self- hating monotheism) the hexagon corrupts the golden rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. six is symmetry obese and unnecessary (two and four are quite adequate for the principle. the seeds of the destruction of the hexagonal forms are carried within them, however, for they necessarily embrace two trapezoids (th

es and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of spa

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocations of the watchtowers. five is the number of the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross i

emoved from the vault of the adepti. the link and lvx bring forth the light and seal the link, but negative energy still remains since no banishing may be performed in the vault. 6 the chief adept absorbs this negative energy in the vault. here, the chief adept must aspire to his highest level of spiritual consciousness. in brief, he is taking on the christ archetype of taking on the "sins of the world" in this case, he is taking on the negative energy trapped in the vault. the chief must now divest himself of his/her high office, including every insignia of the office of chief adept. the chief now calls forth the avenging angel hua. this can be a very unpleasant experience in that the chief and all second order members must resolve their negatories as the chief adept hangs on the cross of

COSIMANO CHARLES ELEMENTARY PSIONICS

anted the book and a contract would be on its way! i was about to enter the ranks of the immortals! psionics 101 hit the streets in january of 1987, almost 7 years after i typed the first pages. so you see what i mean about time lag! but time has not been kind to the book. many of the techniques and ideas of that first edition are hopelessly dated and frankly, it no longer reflects my view of the world very much. i am no longer a young man and with the darkening of my eye there has been a correspondent darkening of my vision. the cheerful prankster with just a touch of amorality has been replaced by an international terrorist (at least according to some folks) and i m certain that those who were shocked by my little drill joke now look upon my work with maximal disfavor. once jokingly call

ertain that those who were shocked by my little drill joke now look upon my work with maximal disfavor. once jokingly called darth vader by my friends, i have become the emperor, an old, little man who longs for his comfy chair and the pleasures of the dark side of the force. in many ways doing this has been a bittersweet experience for me because it has forced me to remember a happier time and a world that might have been. so this volume is going to be a bit shorter than the first edition, because i have removed a lot of the cutesy stuff that the publishing world of that time expected(oh, i left a few things in because they are still funny) and distilled certain techniques down and simplified them because i ve learned how simple they really are. not only that, but this book is no longer t

asic text. it is going to teach you how to do basic psychic stuff, like visualization, thoughtform building, psychic transmission and reception, dowsing with a pendulum and how to make and use different machines to help you accomplish these things. so i want you to consider some things. the first thing is that there is nothing miraculous or even very mysterious about these powers. everyone in the world has them and can develop them if they will only take the time. the second thing is that once you have these powers you can use them for any reason you want. i will place no limits on you. you are absolutely free to make your own decisions with regard to this material and how you will use it. you are your own judge and no one in this world or any other has the right to tell you how you will u

true. atlantis was sunk by accident when one of my experiments went haywire and my then wife was very upset over the lack of good clothing stores in egypt after we rowed there) of course the atlantis stuff is probably only legend and i don't think i really sank it (though i wish i had) but it makes a fun story so i thought i'd share it with you. we do know that primitives in various parts of the world still use it, because they have to, and love to make exaggerated claims for it because they love to bug anthropologists. so we have to take them with lots and lots of salt, and maybe a little pepper and just a dash of garlic to keep the vampires away. even taking that into account, there is a mass of material that is difficult to account for without accepting the possibility of this energy

to bug anthropologists. so we have to take them with lots and lots of salt, and maybe a little pepper and just a dash of garlic to keep the vampires away. even taking that into account, there is a mass of material that is difficult to account for without accepting the possibility of this energy, so accept it we will and get on with the business of relating it to living and working in the physical world. let us start with the energy fields of the human body. if you take a look at yourself in the mirror, making first sure that the spirit of eleanor roosevelt is not looking over your shoulder because you don't want it to explode (damn! she was ugleeeee, your body seems like a pretty solid piece of work. in fact for some of us it is just a bit too, too solid (i write as i regard my tummy. you

COVENANT OF SAMYAZA

t days. our gift supplemented that of satanael's, being the gift of the arts of civilization, the knowledge of kosmos and earth. verily did we become the fathers of civilization, of all arts among man. these are the arts which we did teach unto man: azazyel taught metallurgy, the making of weapons, the workmanship of jewellery, the use of precious stones, of paint, cosmetics and dyes, so that the world became altered beyond recognition. amazarak taught sorcery and botany. armers taught sorcery. gadrel taught the methods of warfare and weaponry. yekun taught arts of seduction. barkayal taught astrology. akibeel taught signs. tamiel taught astronomy. asaradel taught the motion of the moon. penemue gave unto man the secrets of writing and the use of ink and paper, which so enraged demiurge, a

CROSSING THE DESERT

ge the likelihood of your surviving the body's demise. this was its original magical use, and is still its magical use. it operatively connects the setian to two points of reference. the eternal point of reference, that realm where such concepts as justice and beauty exist- and of the fact that you partake of that realm since you can conceive of these concepts. the other point is the everchanging world of time, where you can see the effect that your coming into being has had. like the ageless intelligence of the universe, you can interact with either realm, and you are in a place of your own making between them. you dwell in this borderland at all times- but one of the best magical opportunities to explore this threshold is when you are on the threshold. freedom and responsibility (which a

CULTUS SABBATI

it is considered that the sabbath is the astral or dream convocation of magical ritualists' souls, animal selves, and a vast array of spirits, faeries and otherworldly beings. it is considered that the true location of the sabbath is at the crossroads of waking, sleeping and mundane dreaming, that is, in the state of true dreaming- the realm in which the lady moon, the nocturnal sun, illumines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious traditio

initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays anew. so mote it be! alogos, magister: cultus sabbati. where the old serpent and man meet in murder and marriage, the spiritualisation of matter, the materialisation of spirit; the pole of heaven becomes the crown of the world. both in one: xoanon vox baetyltithe dance of the witches: opening the devil's eye copyright 2003 by robin artisson saturnian musings on mercurial subjects pursuant to my work on the art of the 'twilight sleep" or the trance, the topic has come up many times about the best way to achieve a good, workable trance state when performing acts of witchcraft. the answer is simple enough: there is n

DANCE OF THE WITCHES

way: divination, for instance, requires a shift into a state wherein subtle realities and messages are not only apparent, but able to be communicated. i have written at length about the need to change more than one's individual, moment-to moment perspective to *truly* achieve the trance; one needs to change the basic worldview and understanding of their relationship to what appears to us as the "world around us. a deeper perspective change is really needed to appreciate what the "trance" entails. i have said that the "trance" is already ongoing, already a part of us; and this is quite true, however, where one person can take those words, and really find the necessary passivity to actualize that reality, others have difficulty. this does not imply some lack on anyone's part; it is just a m

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

bridge of love publications to publish what no-one else would. i also called on the help of others who had 'coincidently' come into my life in the weeks before- alice ferguson, artist neil hague and book designer, sam masters, who has designed all the books that have followed. it was a challenge to do it all from scratch, but what satisfaction it has brought with the years. in terms of the 'this world' level of the global conspiracy it is still the most important book i have written and will probably continue to be so until the day i leave this realm of manipulated illusion. in the decade that has followed, the themes and predictions of and the truth have proved to mirror the events that have unfolded across the world. this has included the blatant use of 'modified hegelianism, or 'proble

t state, that, without the 'problem' would be rejected by the public. the horrific attacks of september 11th were a classic example of this with the attacks (problem) leading to the response of 'something must be done (reaction) that has allowed the destruction of basic freedoms, rights and privacy and the launch of the thoroughly bogus 'war on terrorism (solution. see alice in wonderland and the world trade center disaster for the detailed background. you will see as you read this book that in the mid-1990s the force behind 21st century events was exposed in great detail, as was the agenda it was following. therefore, predicting then what is happening now did not require a 'prophet- merely the dedicated study and exposure of the network that controls the xiii i xiv. a n d the truth shall

what is happening. this exposure will also give those people the opportunity to face their actions and to see that the desire for control and domination of others is an expression of their own deep inner imbalances and dislike of themselves. the lifting of the veil of secrecy will speed the moment when the days of such domination and manipulation are over. but the elite clique which controls the world, the global elite as i call them, are our creation. it is no good hurling hatred and condemnation in their direction for the ills of the world. yes, as you will see, the same grouping manipulated the two world wars and all the negative events of global significance in this century and before. but without the rest of the human race, they could not do this. an elite few cannot create wars unle

vents of global significance in this century and before. but without the rest of the human race, they could not do this. an elite few cannot create wars unless thousands or millions are willing to be used as cannon fodder. if people read this book and hand the responsibility for what has happened only to the global elite, they are missing the point i am making throughout. what is happening in the world is the here and now reflection of what is going on inside us, the human race. we created this reality. but how? contrary to what medical science is obsessed with telling us, the physical body is not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infi

at one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wavelengths, frequencies, of reality. this physical world is only one of them. these frequencies share the same space that our physical world occupies, in the same way that all the radio, television, and telecommunication frequencies broadcasting to your area are sharing the same space that your body is occupying now. they don't interfere with each other because they are on different frequencies or dimensions; they are vibrating at different speeds

DAVID ICKE CHILDREN OF THE MATRIX

detailed information of specific subject areas. they contain some excellent research. i don't agree with all that they say, indeed i strongly disagree with views expressed in several of them, but i am interested in their names-places-dates research, not their belief syst 447 life beyond the bubble here are two things you need if you are to uncover and communicate what is really happening in the world. one is to be free of any dogmatic belief system. the second is not to give a damn what people think and say about you, or, at least, not to let that influence your decisions. without number one you will never go into the bizarre areas that are necessary to understand the forces that control this planet. once you are faced with information that demolishes your belief system you will begin to

ieve anything. what you believe is your business, not mine. have i got all the answers? of course not. do i have some of them? see what you think. david icke ryde isle of wight january 1st 2001 the matrix let me tell you why you're here. you're here because you know something. what you know you can't explain but you feel it. you felt it your entire life. that there's something very wrong with the world. you don't know what it is- but it's there, like a splinter in your mind, driving you mad. it is this feeling that has brought you to me. do you know what i'm talking about? the matrix? do you want to know what it is? the matrix is everywhere. it is all around us. even now, in this very room. you can see it when you look out your window or when you turn on your television. you can feel it wh

d, driving you mad. it is this feeling that has brought you to me. do you know what i'm talking about? the matrix? do you want to know what it is? the matrix is everywhere. it is all around us. even now, in this very room. you can see it when you look out your window or when you turn on your television. you can feel it when you go to work, when you go to church, when you pay your taxes. it is the world that has been pulled over your eyes to blind you from the truth. what truth? that you are a slave neo. like everyone else you were born into bondage. born into a prison that you cannot smell or taste or touch- a prison for your mind. unfortunately, no one can be told what the matrix is- you have to see it for yourself. i'm trying to free your mind, neo. but i can only show you the door. you'

was a highly developed civilisation in the pacific, which has become known as lemuria, or mu. these peoples and others also founded another great culture on a landmass in the atlantic, which we know as atlantis. the knowledge that created these advanced societies, the knowledge that built the fantastic and unexplainable ancient structures like the great pyramid and other amazing sites across the world, came from the stars- extraterrestrials of many varieties. some were tall blond-haired, blue-eyed, types, while others took a reptilian form (see picture section for artists' impressions of these beings. these and others came here from constellations like orion, draco, andromeda, lyra, and bootes, and other locations like the pleiades, sirius, vega, zeta reticuli, arcturus, aldebaran, and el

e re-start after the atlantis upheavals. the seeding of extraterrestrial-human bloodlines continued and so did the policy of placing the purest of these hybrids, the reptilian-nordics, into the positions of royal and administrative power over the people in sumer, egypt, babylon, the indus valley, and, as the sumer empire expanded, much further afield. similar seeding went on in other parts of the world, like the americas and china, but the middle eastern area was the most important to these extraterrestrial factions (at least at that time. these factions were dominated by the reptilian or "serpent race. over thousands of years these peoples expanded out of the middle and near east into europe and the "royal" bloodlines of sumer, egypt, etc, became the royal and aristocratic families of bri

DAVID ICKE THE BIGGEST SECRET

here we makedecisions which will influence life on earth well into the future of what we call time. wecan fling open the doors of the mental and emotional prisons which have confined thehuman race for thousands of years. or we can allow the agents of that control tocomplete their agenda for the mental, emotional, spiritual and physical enslavement ofevery man, woman and child on the planet with a world government, army, central bankand currency, underpinned by a microchipped population.i know that sounds fantastic, but if the human race lifted its eyes from the latest soapopera or game show for long enough to engage its brain, it would see that these eventsare not just going to happen- they are happening. the momentum for the centralisedcontrol of global politics, business, banking, milita

,underway. whenever a hidden agenda is about to be implemented there is always theperiod when the hidden has to break the surface for the final push into physical reality.this is what we are seeing now in the explosion of mergers between global banking andbusiness empires, and the speed at which political and economic control is beingcentralised through the european union, the united nations, the world tradeorganisation, the multilateral agreement on investment, and the stream of otherglobalising bodies like the world bank, international monetary fund and the g-7/g-8summits. behind this constant and coordinated centralisation is a tribe of interbreedingbloodlines which can be traced to the ancient middle and near east. they emerged fromthere to become the royalty, aristocracy and priesthoo

on investment, and the stream of otherglobalising bodies like the world bank, international monetary fund and the g-7/g-8summits. behind this constant and coordinated centralisation is a tribe of interbreedingbloodlines which can be traced to the ancient middle and near east. they emerged fromthere to become the royalty, aristocracy and priesthood of europe before expanding theirpower across the world, largely through the great british empire. this allowed the tribeto export its bloodlines to all the countries the british and european powers occupied,including the united states where they continue to run the show to this day. there havebeen just over 40 presidents of the united states and 33 of them have been geneticallyrelated to two people, englands king alfred the great and charlemagne

geneticallyrelated to two people, englands king alfred the great and charlemagne, the famousmonarch in 9th century france. throughout this whole period the agenda of thisbloodline has been gradually implemented until we have reached the point today wherecentralised global control is possible.if you want to know what life will be like unless we wake up fast, take a look at nazigermany. that is the world that awaits the global population as the plan i call thexbrotherhood agenda unfolds across the year 2000 and into the first 12 years of the newcentury. 2012 particularly, appears to be a crucial year for reasons we shall discuss.people have no idea of the abyss we are staring into or the nature of the world we areleaving for our children to endure and most people dont seem to care. they woul

ividual. the reason we are so controlled is not figure 1: knowledge is in the hands of thefew and the rest are kept ignorant. theclassic structure for manipulation andcontrol.xithat we dont have the power to decide our own destiny, it is that we give that poweraway every minute of our lives. when something happens that we dont like, we lookfor someone else to blame. when there is a problem in the world, we say what arethey going to do about it. at which point they, who have secretly created the problemin the first place, respond to this demand by introducing a solution- morecentralisation of power and erosion of freedom. if you want to give more powers to thepolice, security agencies and military, and you want the public to demand you do it,then ensure there is more crime, violence and ter

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

e. it is a timeto sing and a time to dance.take your partners, please. lets go!497(this page is intentionally left blank.)498bibliographyalder, the battle of the trees (freedom house, crete, greece, 1995).allen, d. s. and delair j. b, when the earth nearly died (gateway books, wel low, bath,england, 1995).andrews, george nsthe hidden gears of freemasonry there is a masonic organization within the world most know nothing about. those who are familiar with freemasonry only see the "good works" organization. freemasonry occasionally holds benefits for children's hospitals, and various other organizations to raise money for the cause. what this does is it keeps peoples minds off of what is going on within the walls of freemasonry and reinforces the thought that freemasonry is a "good works" or

le are unaware. i went through the u.s. education system. i certainly wasn't taught that freemasonry was behind the luciferic design in washington d.c. some masons may not even be aware of that fact because they went through the same education system i did. i also wasn't aware that masonry had such a large influence in the u.s. presidency both past and present. people who have been born into this world do not realize that they have been taught falsehoods and deprived of certain informations which are vital to their freedom. thirty three is the highest degree obtainable within masonry. you can be a 33rd degree mason with a p.h.d. and still be lied to by your lodge. the tumbling domino effect doesn't just apply to the church, it also applies to the masonic lodge as well. it is possible for t

d, doctor, lawyer, businessman, journalist, scientist, accountant or even a mason to be uneducated. as mentioned on another page, there is a difference between vocational training and true education, and it has been cleverly blurred. and the reason for this is? it is so that people can successfully practice their vocations while at the same time remain totally ignorant of the larger issues of the world in which they live. there are two types of masons. type 1; a mason who is unaware of certain facts regarding the subject and may not be satanic. type 2; a mason who knows the truth and is trying to keep the first type and the general public from realizing it. this mason is satanic (elite mason) some masons proclaim that freemasonry is not satanic. these masons can fall under the description

mason is satanic (elite mason) some masons proclaim that freemasonry is not satanic. these masons can fall under the description of both types. we must also be very careful with this mason as well. this mason might be of type 2 and disguising himself as type 1. some masonic lodges may not have any members who are of type 2. therefore that lodge could be innocent. however, there are lodges in the world which are run by type 2. because of this, if one says freemasonry is satanic, they are correct. if one says freemasonry is not, they are correct as well "elite freemason" refers to someone who is recognized as being involved with the hidden gears of freemasonry. this mason is of type 2 and has revealed themselves to us through the books they have written. he is also aware of the luciferic de

sonry is satanic, they are correct. if one says freemasonry is not, they are correct as well "elite freemason" refers to someone who is recognized as being involved with the hidden gears of freemasonry. this mason is of type 2 and has revealed themselves to us through the books they have written. he is also aware of the luciferic design in washington d.c. and all the other secrets associated with world control. two organizations, one visible, the other invisible researching this subject is like stripping away the paint and plaster from the walls of freemasonry (school building. take out a couple of bricks and you will see the truth, the invisible gears of freemasonry. the engine which powers their global control system. as they turn, they mesh together to accomplish their agendas. the reas

DAVIDSON DAN SHAPE POWER

the clairvoyant. for the most part, man builds and creates with little regard to shape other than as a functional mechanism to contain space and to occasionally add aesthetic beauty. it is hoped that by making known the rules of how shapes manipulate energy, that everyone, from inventors, artists, and architects, to each of us as creative beings, can use these scientific rules to create a better world, filled with constructive shapes and designs which uplift and ennoble us all. may 1997 sierra vista, arizona dan a. davidson chapter 1 aetheric physics of shape power this chapter discusses my basic discovery of how shape power works and the energies (i.e, the aetheric forces) which drive the nuclear forces. 1.1 the aether fundamental to understanding shape power is how the luminiferous aeth

st was an accomplished musician, composer, and symphony orchestra conductor. early on, ernst recognized that his grandson, john, was a musical prodigy, so musical training became a part of john's life and formed the basis for his discoveries in sympathetic vibratory physics. a career in music did not appeal to the adventurous keely. instead, he was impressed by a famous statement by pagganni, the world renowned violinist, that given the mass chord of a bridge pagganni could destroy the bridge by playing this note on the violin. keely left school when he was a teenager and went off with the circus for a few years; however, his background in music and his intense interest in science caused keely to settle down and get married. keely used his background in carpentry to earn a living. much of

t and the sun. this model would even have the simulated sun and planets rotate about their axis and the planets orbit about the simulated sun. keely controlled this operational solar system with sonic force in conjunction with the aetheric "vapor" released from the breakdown of water. this was demonstrated to major richarde sever, an english scientist, in keely's laboratory during the time of the world centennial in the late 1890s. keely showed that all sympathetic streams of energy are composed of triple currents of vibratory flows. this applies to magnetic, electric, gravital, and brain/mind flows. these laws govern all mass from the innermost subdivision of the atom to the galaxies and universe itself. these flows radiate from suns and stars to planets on down the scale to the very core

nted his own vocabulary and it took me many years to understand in a small part what he had accomplished. using sound vibration, keely had literally unlocked the secrects of gravity, electricity, magnetism, sub-atomic physics, brain-mind physics, etc. we will probably never know all that keely did. we can only hope that more modern researchers who rediscover these secrets will share them with the world for our enlightenment. 2.3 orgone energy orgone energy was discovered by dr. wilhelm reich. the discovery was really another aspect of universal aether plus reich's invention of mechanisms to intensify and make the energies available for various uses. his fundamental discoveries are based on how intense manifestations of the aether interact with different types of matter and with living orga

t to operate since they tried to make it work based on current physics instead of following viktor's directions in its operation. the zokwendle is shown in figure 2.4.1-2. figure 2.4.1 -2 schauberger next to his zokwendle as a result viktor was brought to the united states to get the device operating; however, he discovered that the group had no intention of letting him release free energy to the world so viktor refused to help. schauberger was threatened with prison and forced to sign over full ownership of his zokwendle to the vested interests. he returned to germany, a broken man, and died several months later. 2.5 summary of implosion physics viktor schauberger discovered a universal energy which was the opposite from normal electricity, it existed everywhere, and was the basic foundat

DEITUS

satanic view considers satan as an archetype, a symbol of carnality as opposed to spirituality. the satanist realizes that it is the overpowering fear of death which causes man to create heaven and hell, reincarnation, and all of the other fairy stories which deal with life beyond death. there is only the flesh. satanists, therefore, delight in the pleasures of the flesh and in the joys that this world has to offer, and scoff at those who reject what they have been given for the hope for some illusory reward beyond death. satanically speaking, churches are businesses which offer their followers the promise of salvation. in order for this con-game to succeed, a church must convince its followers that a) it is the only viable path to salvation, and b) without its service, they are going stra

y responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emotional energy from the magician. satanic rituals are performed to focus the mind and direct the flow of energy. it has often been said that satanists perform human sacrifices or engage in other criminal acts such as molesting children or

the demands of the society we live in. occasionally, these laws are based on beliefs and values which are no longer accepted and must be changed. the satanist questions all that he has been taught to believe. he realizes that history is written by the victors of every war the winner becoming the hero and the defeated the villain. the values of the dominant society are the prevailing values of the world and it is by these values which the past is judged and the world s future is determined. the satanist recognizes that all ideologies, all political systems, all economic systems, and all governments are equally flawed. once men went off to kill or die for their king and their god; now they do the same for democracy and liberty. but what is liberty, the satanist may ask, for those who must be

le 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 bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth

ings of little importance. the magician may find that every time he mentions to a friend or an associate that he needs or wants a particular item that the thing comes to him. he may also find that he has much greater confidence and is able to influence people in subtle ways without them realizing that they are being influenced. as his ability grows, the magician begins to exercise his will in the world in, at first, minor ways and then in major ways. this, however, is what is, traditionally, called lesser magic since it involves the direct application of the will rather than the performance of a ritual or ceremony. greater magic, magic involving the invocation of spirits, should not be abused. rather than commanding the demon to bring you the woman you desire, learn from the spirit and att

DEMONIC BIBLE

ted because of personal love and personal relationships- and the problems of ordinary living and society- in literature, music, drama and so on. what has needed to be said, written and expressed about such things, has been said, written and expressed by the many great artists of the past two millennia. what is needed now is to build upon these foundations- to turn outward, and away from the inner world of the personal psyche and the world of mundane society. what is needed is to describe and express what is relevant to the next stage of our evolution, as human beings. this next stage is the stage of new adventures, of new worlds, of new ways of living brought through striving for a numinous and thus supra-personal goal. the personal life should now take care of itself- if there is a numino

erstanding of the works of art of the past two millennia. there needs to be a whole new artistic movement- or many such movements- which seek to go beyond this personal understanding and which seeks to develop new forms of art to express and describe what must be expressed and described in the numinous realm which lies beyond this personal understanding. we need to free ourselves from the mundane world of the past, and achieve a real understanding of and a real balance with nature herself. we need to strive to free ourselves of this planet of ours, at first in artistic visions and dreams, and then in practical reality as we reach out toward other planets around other stars. we need to dream great visions again, as we need to strive to make these visions real. thus, do we need to become ins

ult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and

. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s philosophy each aeon represents a stage in the non-natural evolution of man. the aeon of isis was a time when man lived in close harmony with the natural world and the dominant religions involved the worship of nature. this was characterized by the pre-christian pagan world. the aeon of osiris, which followed the aeon of isis, was a time when man rejected the natural world, accepting self-denial and sacrifice of the flesh and body as the ideal. christianity rose as the dominant religion in the west during the aeon of osiris. crowley, who came to be

the catchphrase of the church of satan was indulgence instead of abstinence but not compulsion. anton lavey taught his followers to indulge in every sin because they all lead to physical and emotional happiness. compulsions, he said, are never created by indulging but by being unable to indulge. the church of satan entertained a parade of celebrities and journalists. reporters from throughout the world came to write about the black pope and his satanic church. for the first time in history, there was a church dedicated to satan not an underground cult or secret society, not a temple of satanic worship veiled in christian trappings, but an actual church dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with

DIABOLUS

g the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was collectively later known and associated to the earth s shadow, which they bring into the lunar cycle and the

of zoroastrianism r.c. zaehner ahriman is within the ancient persian lands and lore the devil incarnate. known also as arimanius and angra mainyu, this sorcerous daemon was suggested by texts associated with zurvan to be the first born of the god zurvan, who is infinite time and space. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in continual motion by the daeva lord of darkness. the word daeva is actually demon, announcing a path and spiritual aversion to the principles the zoroastrians held in honor. some myths mention that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word

ahriman and that very averse path. the pahalavi terms for material and spiritual are indeed menok and geteh. it is suggested by zaehner that they are from the avestan words mainyu and geathya, mainyu meaning our own mind and gaethya meaning to live thus from the latin roots as mens and mind. the spiritual or mind cannot be viable to any certainty in the physical realm beyond its will to shape its world around it, therefore the mind contains both elements of darkness and light. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born, allowed ahriman to go forth from t

ht. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born, allowed ahriman to go forth from the heavenly realm to choose his own devices within the physical and spiritual world. ahriman has free will to choose his own path, to become in both planes of existence based on that desire. the writer eznik11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good myself, but that i do not wish it; and to make this thing certain, i have produced the peacock. offerings to ahriman (arimanius) were made by magi who sought to make

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 unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. revelation 16:13-14 ahriman appeared in the zoroastrian legends in numerous forms. his astral body was considered that of a frog, toad, or crab, often a lizard or serpent as well. the legend of zohak the king proves of significant interest concerning magical transformation, zohak was later known as azi dahaka, the demon of thre

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

leven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to do it; denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of some entries. why is this work so important? aleister crowley was said to have advised a student at one time "madame, define your terms" in the preface of aleister crowley's magick without tears, dr. israel regardie wrote "general semantics finds its most staunch supporter in the person and writing of aleister crowley. there is hardly a page i

meant to represent the quote "way things are" but rather give the beginning student a place to begin their understanding. the order of the astral star is based in christian mysticism and high ceremonial magick. these are our own organizations points of reference and thus we speak from our own perspectives. for this reason, the terminology is defined within our own biases and according to our own world view. for us, we perceive the definitions as being mostly correct, though still needing some refinement and additions. the next edition of this dictionary will be updated and revised by you the readers as well as the membership of our own order. the student must continue to think for themselves with these regards. for this reason, we encourage all students of our curriculum to make their own

(q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm

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

tle of the zero degree of (associate) membership, and correlates to the earth of earth in the sephiroth of malkuth (i.e. the black colored quarter of malkuth. the primary principle of this grade is based on entering the light from spiritual darkness. asport: from the french meaning "to take or to send. in spiritism (q.v, any object taken from a seance by a spirit (q.v) or entity from the physical world to the spiritual world or the astral plane (q.v. assiah: pronounced "ahs-sie-ah" it is the fourth of the four kabalistic worlds in descending order. it means world of creation. asson: the sacred rattle of voudoun (q.v (see voodoo. they are used to summon the loas (q.v) or gods. astral: greek "from the stars" pertaining to that level of existence which is finer and more penetrating than matte

DION FORTUNE CEREMONIAL MAGIC UNVEILED

whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualified blessing, for what it is worth to him. there is no legitimate reason that i have ever been able to see for keeping these things secret. if they have any value as an aid to spiritual development, and i for one believe that they have the highest value, there can be no justification for withholding them from the world. the only reason of which i am aware, and one which i suspect of being a weighty one with those who have so long sat resolutely upon the lid of occult secrecy, is that for purposes of priestcraft and prestige a secret system is a useful weapon. a weighty reason, this, human nature being what it is, but not a justification in the eyes of those who have the welfare of humanity at heart. it has

g the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the places of meeting was and always will be essential. secrecy is also necessary concerning initiation rites if they are to be psychologically effective; for they should have an element of surprise for the candidate; and the possession of their secrets, from which the rest of the world is excluded, builds up a group mind out of the pooled mentalities of the initiated brethren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them. all these formulae have unwritten astral workings attached to them; if they are used in ignorance by

h appeared in paris a couple of years ago. the third person of this unholy trinity of revealers of the mysteries is my humble self, who has been doing much the same thing as mr. regardie in a series of articles on the cabbala which has been running in my own magazine, the inner light. i know that i undertook this work under a strong inner compulsion that this teaching must now be given out to the world; that it was the will of those who held the keys that the door should be set open in these matters, and that we were about to enter on an entirely new phase of occult activity. so far as i can see, ceremonial magic is coming out into the open, as witness even the futile operations of mr. harry price on the brocken, concerning which i had something to say in a previous issue of the occult rev

the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing 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 o

DION FORTUNE MYSTICAL QABALA

ots of our system are in tradition, there is no reason why we should be hidebound by tradition. a technique that is being actually practised is a growing thing, for the experience of each worker enriches it and becomes part of the common heritage. 6. it is not necessarily incumbent upon us to do certain things or hold certain ideas because the rabbis who lived before christ had certain views. the world has moved on since those days and we are under a new dispensation but what was true in principle then will be true in principle now, and of value to us. the modern qabalist is the heir of the ancient qabalist, but he must re-interpret doctrine and re-formulate method in the light of the present dispensation if the heritage he has received is to be of any practical value to him. 7. i do not c

principles; consequently they react to the same influences. a man's soul is like a lagoon connected with the sea by a submerged channel; although to all outward seeming it is land-locked, nevertheless its wateraevel rises and falls with the tides of the sea because of the hidden connection. so it is with human consciousness, there is a subconscious connection between each individual soul and the world-soul deep hidden in the most primitive depths of subconsciousness, and in consequence we share in the rise and fall of the cosmic tides. 16. each symbol upon the tree represents a cosmic force or factor. when the mind concentrates upon it, it comes into touch with that force; in other words, a .urface channel, a channel in consciousness, has been made between the conscious mind of the indivi

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

arot divination. 14. the essence of each path is to be found in the fact that it connects two of the sephiroth, and we can only understand its significance by taking into account the nature of the linked spheres upon the tree. but a sephirab cannot be understood upon a single planc; it has a fourfold nature. the qabalists express this by saying that there are four worlds: atziluth, the archetypal world, or world of emanations; the divine world. briah, the world of creation, also called khorsia, the world of thrones. yetzirah, the world of formation and of angels. assiah, the world of action; the world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atzilut

d, or world of emanations; the divine world. briah, the world of creation, also called khorsia, the world of thrones. yetzirah, the world of formation and of angels. assiah, the world of action; the world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures. these are variously rendered in the authori

DION FORTUNE PSYCHIC SELF DEFENSE

l, but the bromide was not, as it lowered my powers of resistance, and i speedily discarded it, preferring to put up with my discomfort rather than to render myself defenceless. for all the time i was obsessed by the fear that this strange force, which had been applied to me so effectually, would be applied again. but although i feared this mysterious power, which i now realised was abroad in the world, i cannot tell what a relief it was to me to find that the whole transaction was not an hallucination, but an actual fact that one could rise up and cope with. i obtained my release from the bondage of this fear by facing the whole situation and determining to find out exactly what had been done to me and how i could protect myself against a repetition of the experience. it was an exceedingl

be so disastrously abused, why should its veil ever be lifted? what answer is made to this question is a matter of temperament. some will maintain that knowledge of whatever kind cannot be without its value. other may say we had better let sleeping dogs lie. the trouble is, however, that sleeping dogs have an unfortunate knack of waking up spontaneously. so much occult knowledge is abroad in the world, so much of the kind of things described in these pages is going on unknown and unsuspected in our midst, that it is very desirable that men of goodwill should investigate the forces which men of evil will have perverted to their own ends. these things are the pathologies of the mystic life, and if they were better understood, many tragedies might be averted. on the other hand, it is not wel

invisible forces whose effects alone we perceive. we move among invisible forms whose actions we very often do not perceive at all, though we may be profoundly affected by them. in this mind-side of nature, invisible to our senses, intangible to our instruments of precision, many things can happen that are not without their echo on the physical plane. there are beings that live in this invisible world as fish live in the sea. there are men and women with trained minds, or special aptitudes, who can enter into this invisible world as a diver descends to the ocean-bed. there are also times when, as happens to a land when the sea-dykes break, the invisible forces flow in upon us and swamp our lives. normally this does not occur. we are protected by our very incapacity to perceive these invis

es use of it in one of his sherlock holmes stories. this sound varies from a dear, bell-like note to a faint click. i have often heard it resemble the sound made by striking a cracked wine-glass with a knife-blade. it commonly announces the advent of an entity that is barely able to manifest, and need not necessarily be a herald of evil at all. it may simply be a knock on the door of the physical world to attract the attention of the inhabitants to the presence of one who stands without and would speak with them. if, however, it occurs in the presence of other symptoms of an astral attack, it would give strong evidence in confirmation of the diagnosis. inexplicable outbreaks of fire are also sometimes seen in this connection. these indicate that elemental forces, not human, are at work. po

to get the mind of the healer into a certain emotional state, and his condition effectually influences the mind of the patient with whom he has put himself en rapport. this power, however, can be used for evil as well as good; the founder of christian science was wise enough to put her teaching in such a way that her students would not readily discern the second edge of the sword. as long as the world in general was ignorant of the powers of the mind, it was better that nothing should be said by those who knew, because the knowledge, if spread abroad indiscriminately, might do more harm than good, giving information to those who ought not to have it. but now that so much is generally known and even practised concerning the powers of the human mind, it is as well that the real facts should

DONALDTYSON CORONZON

the old serpent that occur in the bible. a very interesting reference is found in the book of revelation "and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him (revelation 12:7-9. the serpent of genesis is identified as the devil or satan. moreover, the serpent is said to be a dragon. this is not as strange as might first appear. in past times, dragons and serpents were often confused together- a great snake such as a python was called a dragon by the romans, for example. dragon

f the watchtowers. all the other aethyrs are linked to spirit names that appear within one of the four watchtowers on the quarters of the great table- the names linked with zax lie outside the watchtowers. they are lexarph, comanan and tabitom. it is interesting that this particular air rules over the nation of germany, in view of the attempt by the nazis to exterminate the jews during the second world war. in 1909, while on a walking tour of algeria in northern africa, crowley took up a project he had begun in 1900 in mexico- the invocation of the thirty enochian aethyrs. while in mexico he had procured through ritual means psychic visions of the last two aethyrs, numbers thirty and twenty-nine. now, nine years later, he took up where he had left off with an invocation to the twenty-eight

ns of aleister crowley (london: arkana, 1989, pages 611-24. aumale is a small town in algeria around 60 miles or so inland from algiers, in a mountainous desert region- the elevation is between three thousand and six thousand feet above sea level in that part of the country. it must have been a physically demanding undertaking to go into the desert and invoke spirits, but the desert places of the world have always been the best places to communicate with spirits of dubious origins. crowley fancied himself a reincarnation of edward kelley, whom he idolized, insofar as crowley was capable of placing any historical figure on a pedestal. victor neuberg, a strange masochistic follower of crowley, was regarded by crowley as fulfilling the role of john dee, who wrote down the original enochian co

ng him to the earth. the conflict took place within the circle. the scribe called upon tetragrammaton, and succeeded in compelling choronzon to return into his triangle. by dint of anger and of threatening him with the magick staff did he accomplish this. he then repaired the circle. the discomfited demon now continued) all is dispersion. these are the qualities of things. the tenth aethyr is the world of adjectives, and there is no substance therein (now returneth the beautiful woman who had before tempted the scribe. she prevailed not) i am afraid of sunset, for tum is more terrible than ra, and khephra the beetle is greater than the lion mau. i am a-cold (here choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening t

DONALDTYSON DEMON

who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. lucifer seeks to harass god by plaguing mankind with a multitude of troubles, and by inciting human beings to defy god. he uses his fallen angels as his agents, sending them abroad across the face of the world to incite and commit evil. every time he succeeds in inducing a human to defy god, lucifer gains another soldier in his rebellious army. it is not always made clear how the demons of lucifer can appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to

by possessing the victim's body and using it against the victim and the loved ones of the victim. frequently the possessing demon causes the victim to commit a horrible crime, such as the mass murder of elementary school children, before committing suicide. some believe that the majority, and perhaps all, of the senseless crimes of violence, torture, perversion and hatred committed in the modern world can be attributed to the actions of possessing demons who have succeed in their efforts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as instruments to commit even greater works of evil. the karmic consequences for these greater crimes fall upon the soul of the damned human being possessed by the demon, not upon the dem

sulfurous smoke, do not make the error of assuming that you have also dismissed the reality that demon represents. rather than assert that demons are unreal because your own preconception of them seems ridiculous, at least consider the possibility of changing your concept of what a demon is. demons in one form or another have been a constant fixture of folklore and myth in all cultures around the world since the dawn of history. while this is not proof that these folk beliefs are literally true, it suggests that a core of truth exists that has sustained and defined the myths of demons over the centuries. it is nothing short of intellectual arrogance to leave unexamined so universal an aspect of human experience. return hcehome resources demons bios fiction tyson the truth about elementals

DONALDTYSON ELEMENT

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

on the magician's part is the only limit to this type of love play. sylphs are most often employed in searching out occult knowledge by magicians. these spirits have access not only to the libraries that physically exist, but also those that were destroyed in past ages but continue to survive in the astral realm, and also to libraries of an inhuman type that never had a material existence in our world. dealing with sylphs is seldom an intimate or emotional experience, as can be the case when dealing with gnomes or undines. sylphs are emotionally detached from human desires and motives. it is easy to love an undine, or feel fondness for a gnome, but difficult to interact with a sylph. salamanders are best left uncalled. on those occasions when you wish to cause destruction to a specific pl

DONALDTYSON EVILEYE

about the evil eye (magic charm in the shape of a hand gesture to ward off the evil eye) the evil eye does exist. your eighty-five year old sicilian grandmother was right after all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we bec

s, today they are considered to be open windows. neither of these popular notions is entirely accurate, since the faculty of sight entails much more than simply receiving radiant energy that shines upon our optic nerves- sight is a perception that occurs in our brains, where the light received is processed into images that we can comprehend. but the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this here

DONALDTYSON GHOSTS

ar spirit. they are as real as the shoes on your feet or the hair on your head (which will probably stand on end, the first time you feel a familiar touch you. return hrnhome resources demons bios fiction tyson the truth about ghosts (famous ghost photograph taken in newby church, yorkshire) do ghosts exist? of course they do. why else would tens of thousands of people from all nations around the world and all periods in human history report seeing them under more or less similar circumstances? the question you should be asking yourself is, granted that ghosts exist- what are they? the most important thing to know about ghosts is that they are not the souls of dead people returned to communicate with the living. dead is dead. unless you believe in the reincarnation of the lower soul with t

w about ghosts is that they are not the souls of dead people returned to communicate with the living. dead is dead. unless you believe in the reincarnation of the lower soul with the memories of its past lives intact, there is no coming back (i do not believe in the reincarnation of the personality and memory. neither are ghosts physically present when you see them. they are present in the astral world which always overlaps the physical world. you see a ghost when, for various reasons, the separation between the two levels of reality becomes very thin. from historical accounts, it appears that the perception of ghosts occurs most often at night, in relative or complete darkness, or at least in some shadowed place, usually when the air is still. certain localities are favorable for the appe

er. they perform the same set of actions on successive occasions, as though performing a play, or in a trance state, or as though they were themselves projections of a cinema image. you may ask how a projected astral image can touch you? the answer is a bit difficult to grasp at first consideration, because it challenges your normal concept of reality. you need to realize that what you see in the world around you is being created by your brain from raw sensory data. your world exists inside your head, even though it appears to exist outside your body. because your world is really a mental construction, it is possible for an astral being to appear completely solid and real to your perceptions. when this happens, you may find yourself unable to differentiate between a physical object and an

t and communicate with human beings? usually, they don't. when they do take notice of a human observer, it indicates that they are not a pure ghost, but an astral entity that has assumed the physical appearance of a dead person. on rare occasions, it is indeed possible to talk with ghosts, or communicate with them through gestures, but when this happens, the ghost is really a spirit of the astral world in disguise. astral spirits can assume different shapes and features more or less at will. they enjoy the company of and interaction with living human beings. when the emotions of a human being are very strong- for example, just after the death of a loved one- an astral spirit may put on the body of the departed and appear to his or her lover or family. if you have ever had anyone close to y

DONALDTYSON MIRACLES

most impossible to prove because they cannot be explained or replicated. even when witnessed by hundreds or thousands of individuals, the tendency of rationalists is to dismiss them, and to deny their very possibility. to accept the possibility of miracles, it is necessary to accept the possibility that rationalistic materialism may not offer a total explanation for the functioning of the natural world. it requires an admission that not everything is understood about the way the universe works; more than this, it requires the acknowledgement that not everything can be understood. this admission terrifies scientists and philosophers alike, because they operate on the underlying but largely unexpressed assumption that even though they do not know everything at present, they have the potentia

DONALDTYSON NOMICON

isturbed in the mud at the bottom of the subconscious sea of the human race. lovecraft's cthulhu mythos is a group of stories, poems and novels written by him and by other writers centered around the premise that at some dim time in prehistory the earth was ruled by a race of monstrous and evil entities known as the great old ones. they were cast down from their seats of power and driven from our world, but they did not cease to exist. they continue between the dimensions of normal time and space, dreaming and waiting for the time when they shall be able to rule the earth once again, as they did in days of old. on the matter of the great old ones, lovecraft wrote in his story the call of cthulhu "in the elder time chosen men had talked with the entombed old ones in dreams, but then somethi

neath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as

e drowned r'lyeh, are particularly favorable for making this unholy contact. hints of their existence, and of how they may be contacted, are sometimes recorded in obscure occult texts such as the necronomicon. this is why the book is supposed to be so powerful, and so evil. for if the old ones succeed in forcing a doorway permanently open onto our time and space, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the archons of gnosticism, who together with the arch devil and god, yaldabaoth, gave shape to the material world and rule over the hum

communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson the truth about pentagrams (eliphas levi's interpretation of the pentagram) the pentagram is a graphic symbol composed of five interlocking line segments in the shape of a five-pointed star. it was also known as the pentalpha because it resembles the uppercase letter a re

DONALDTYSON POSSESS

ld not normally do, things we would not like doing, especially things that seem bizarre or destructive or just plain disgusting, we are probably being possessed by some low spirit that is amusing itself at our expense. this possession is made much easier when we are under the influence of alcohol or drugs, which tend to weaken our will. almost all the horrible, shocking and pointless crime in the world is committed by low spirits possessing the bodies of human beings. remember back to the last time you did something during sex for which you will be ashamed for the rest of your life- you were almost certainly possessed at the time. during this type of possession, our consciousness is made passive in exactly the same way it is subdued during hypnosis. however, it is the lower spirit who give

DONALDTYSON UFO

not a single ufo sighting or photograph represents evidence of a physical alien visitation. but i find the arguments in favor of this explanation quite unconvincing. my own belief is that the modern eye-witness accounts of alien visitors are merely a resurgence of similar sightings of angels, demons, gods, spirits and ghosts that have occurred throughout human history in every culture around the world. this similarity begs a number of important questions. is there a race or hierarchy of noncorporeal intelligent beings seeking communication and interaction with the human race through the medium of the human unconscious mind? have they been trying to establish this link for thousands of years? if so, what is their nature? and why would they wish to communicate with humanity? what would they

DONALDTYSON WEREWOLF

pe-changers in the east were usually said to be evil magicians or evil witches who used their magic to cause harm to others. shape-changing into animal form is a feature of shamanism, the oldest human religion. shamans are universally believed in their cultures to possess the power of transforming themselves into animals such as wolves, bears and ravens. in their beast form the shamans travel the world to acquire wisdom or exercise their magic power. individual shamans have an affinity to one or another beast, which is the totemic animal of their family or clan. one shaman may be linked to the raven, another to the fox. this link is not exclusive, but merely stronger than the links that exist between the shaman and other species of animal. are there real werewolves? of course there are. wh

an affinity to one or another beast, which is the totemic animal of their family or clan. one shaman may be linked to the raven, another to the fox. this link is not exclusive, but merely stronger than the links that exist between the shaman and other species of animal. are there real werewolves? of course there are. where else would all these tales of werewolves and other were-beasts around the world have originated? one genuine form of werewolf is produced by a mental illness known as lycanthropy. this causes the person suffering from the disorder to believe that he or she is a wolf. victims of lycanthropy growl, bark, crawl on all fours, refuse to wear clothing, eat raw meat, and urinate on the floor. if left unsupervised, as was the case in medieval europe, they soon became filthy and

netic disorder, but more likely it was a manifestation of shamanism, the knowledge of which was also passed down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel to our everyday physical universe. the shadows of the physical world exist in the astral world, and at certain times and under certain conditions, the astral world overlaps and projects into the physical world. it is possible for astral travelers, either in human or animal form, to interact with ordinary human consciousness

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ccompanied by ceremonies of a symbolic nature, in the course of which certain compositions comprising prayers, short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual wi

ith some of the ceremonies which preceded actual burial, and these eventually became a distinct ritual with clearly defined limits. side by side, however, with this ritual there seems to have existed another and larger work, which was divided into an indefinite number of sections or chapters comprising chiefly prayers, and which dealt on a larger scale with the welfare of the departed in the next world, and described the state of existence therein and the dangers which must be passed successfully before it could be reached, and was founded generally on the religious dogmas and mythology of the egyptians. the title of "book of the dead" is usually given by egyptologists to the editions of the larger work which were made in the xviiith and following dynasties, but in this introduction the te

ed, and was founded generally on the religious dogmas and mythology of the egyptians. the title of "book of the dead" is usually given by egyptologists to the editions of the larger work which were made in the xviiith and following dynasties, but in this introduction the term is intended to include the general body of texts which have reference to the burial of the dead and to the new life in the world beyond the grave, and which are known to have existed in revised editions and to have been in use among the egyptians from about b.c. 4500, to the early centuries of the christian era. uncertainty of the history of its source the home, origin, and early history of the collection of ancient religious texts which have descended to us are, at present, unknown, and all working theories regarding

ks. the fact that not only in the pyramids of unas and teta, but also in those of pepi i. and his immediate successors, we find selected passages, suggests that the book of the dead was, even in those early times, so extensive that even a king was fain to make from it a selection only of the passages which suited his individual taste or were considered sufficient to secure his welfare in the next world. in the pyramids of teta, pepi i, mer-en-ra and pepi ii. are found many texts which are identical with those employed by their predecessors, and an examination of the inscription of pepi ii. will show that about three-fourths of the whole may be found in the monuments of his ancestors. what principle guided each king in the selection of his texts, or whether the additions in each represent r

the beautiful field of the great god, and he shall do therein that which is done by those to whom veneration is due"[1] here clearly we have a reference to the historical fact of the importation of a pigmy from the regions south of nubia; and the idea which seems to have been uppermost in the mind of him that drafted the text was that as the pigmy pleased the king for whom he was brought in this world, even so might the dead pepi please the god osiris[2] in the next world. as the pigmy was brought by boat to the king, so might pepi be brought by boat to the island wherein the god dwelt; as the conditions made by the king were fulfilled by him that brought the pigmy, even so might the conditions made by osiris concerning the dead be fulfilled by him that transported pepi to his presence. t

ELIPHAS LEVI SANCTUM REGNUM

chapter clxxxvi] hathor, lady of amentet, dweller in the land of urt, lady of ta-sert, the eye of ra, the dweller in his brow, the beautiful face in the boat of millions of years.[1 [1. the few remaining words are corrupt] plate xxxvii. http//www.sacred-texts.com/egy/ebod/ebod41.htm [8/10/2001 11:29:28 oof the abbot trithemius is a very curious and interesting dissertation upon the ruling of the world by the seven great archangels, to each of whom in succession is alloted a period of 354 years and 4 months. the archangels are referred to the planets of the ancients, and their successive periods of dominion are taken in the following order- orifiel representing saturn anael venus zachariel jupiter raphael mercury samael mars gabriel luna michael sol the first course of these rulers ended i

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and

hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o father universal! only one! o father of blessed mortals and immortals! thou hast specially created powers who are marvelously like thine eternal thought and adorable essence. thou hast established them superior to the angels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes. there we incessantly burn with the desire of possessing thee, o father! o mother! the most tender of all mothers! o admirable archetype of maternity and pure love! o son, the flower of sons! o form of all forms; soul, spirit, harmony and

of sons! o form of all forms; soul, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord

or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. when an elementary spirit comes to torment, or at least to annoy the inhabitants of this world, we must conquer it by means of air, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the sacred pentagram. these figures should be perfectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solo

sport of the gnomes. but it is necessary to be as prompt and active as the sylphs; as flexible and attentive to images as the undines. as energetic and strong as the salamanders; as laborious and patient as the gnomes; in a word, we must conquer them in their strength, without ever allowing ourselves to be enthralled by their weaknesses. when we shall be well fixed in this disposition, the entire world will be at the service of the wise operator. he will go out during the storm and the rain will not touch his head; the wind will not derange even a single fold of his garments; he will go through fire without being burned; he will walk on the water, and will behold the diamonds through the crust of the earth. these promises which may seem hyperbolical are only so in the minds of the vulgar;

ELLIS LOW TWELVE 1907

a million of members in the united states, it is stronger than ever and steadily growing. bishop henry c. potter said in i9oi "free masonry, however, is in my view of it a great deal more than a mutual benefit association. in one sense, wild and extravagant as the words may sound, it is the most remarkable and altogether unique institution on earth. will you tell me of any other that girdles the world with its fellowship and gathers all races and the most ancient religions, as well as our own, into its brotherhood? will you tell me of any other that is as old or older; more brilliant in its history; more honored in its constituency; more picturesque in its traditions? to-day it lies in the hand of the modern man largely an unused tool, capable of great achievements for god, for country, f

ent, the social principle, and the benevolent affections, a higher reverence for god, and a warmer love for man. new laws and regulations, adapted to the changed condition of the institution, were then made, an entire revolution in its governmental policy took place, order and system obtained where neither had previously existed, and england became the great central point of masonry for the whole world "from this source have lodges, grand and subordinate, at various times been established, and still exist and flourish in france and switzerland; in all the german states save austria (and there at different times and for short seasons; all up and down the classic shores of the rhine; in prussia; holland, belgium, saxony, hanover, sweden, denmark, russia and even in fallen poland; in italy an

eone; on the gambia and on the nile; in all the larger islands of the pacific and indian oceans, as at ceylon, sumatra, st. helena, mauritius, madagascar; the sandwich group; in all the principal settlements of australia, as at adelaide, melbourne, parramatta, sidney, new zealand; in greece, where there is a grand lodge; in algeria, in tunis, in the empire of morocco, and wherever else in the old world the genius of civilization has obtained a standpoint, or christianity has erected the banner of the cross "in all the west india islands and in various parts of south america, as in peru, venezuela, new granada, guiana, brazil, chile, etc, masonry is prospering as never before. in mexico, even, respectable lodges are maintained, despite the opposition of a bigoted priesthood; and in all brit

rance. when facing the east he did not once look up, but stood with his eyes fixed on the floor at his feet. then he began walking slowly forward, still gazing downward. every one curiously watched him, wondering what he meant. suddenly, when he had reached a certain point, he stopped with an expression as of fear on his face, threw up his hands, and leaped backward a couple of paces, for all the world like a person who hears the warning whirr of a rattlesnake in the path in front of him. but it was observable that in making this singular movement, he did precisely what he should have done with his hands. he was "all right" the master invited him to a seat among the brethren, and courteously thanking him with an inclination of the head, brother jennings looked around, and seeing a vacant p

eferred "i was prepared to hear of the death of my father, for he was an old man when i left him years before, but it never entered my mind that my sister could be dead. she was buried three years ago "surely you have drunk deep from sorrow's cup" i said, as i noted the moisture in his eye and the sigh that followed his words "yes; sorrow is the lot of man. i haven't a living relative in the wide world; my father and my sister died in good circumstances, so that i have enough to keep me in comfort the rest of my days, but i am like a ship at sea without a rudder" i could think of little to comfort him. the most that i could do was to suggest that the best remedy in this world for grief is work. the man who keeps his brain and hands actively employed has no time for brooding sorrow "there c

EMPERORS NEW RELIGION CHURCH OF SATAN

notebook and satan speaks, which are both compilations of essays that anton lavey wrote in various magazines. the emperor s new religion copyright 2002 ole wolf page 8 of 30 the soldiers, at the second-highest level, follow the guidelines issued by the core and take strong interest in studying what they consider satanic ideology. the core and the soldiers actively present satanism to the outside world. soldiers are not organized, but seem to occasionally or regularly talk with core group individuals. they are usually energetically loyal to the church of satan, as the following statement attests: i am 100% loyal to the church of satan, and to its officials. i will obey whatever and every proclamation and regulation that they set forth within the cos as a corporate body. and again, i declar

christians refer to the bible, but most new religious groups refer to science, albeit mostly in the form of pseudoscience such as creation science or faith healing. the church of satan cannot refer to science, because most of its original claims of scientific foundation have been rejected by either the church of satan itself or modern science, or simply does not apply anymore in the post- 1960es world; the church of satan has just anton lavey to lean on as an authority on satanic religion. being the single authority they can rely on, it is understandable that they defend him fang and claw. the church of satan s current administration states that the interpretation of its ideology is straightforward: 9. anton lavey wrote the satanic bible, as well as his other works, in such a manner so th

ring to celebrities (albeit of much lesser fame) such as the individuals named in section 4, members, priesthood, and magistrate. the above traits of new religions fit the core and the soldiers in the higher two layers of the church of satan s organizational structure in figure 2. the individuals found in the lower two layers are somewhat different. among other differences, a religion divides the world into the mundane and the sacred, which a philosophy does not. recent philosophies distance themselves from the metaphysical world often found in religions. in addition, religions make use of rituals, ceremonies, and/or prayers that are absent from philosophies. religions also imply social bindings that philosophies do not offer. religion also sets certain standards of conduct that philosophi

s. the followers believe that they will be better off if the religion is allowed a place in the sun, where the follower: may come forth in splendor proclaiming i am a satanist! bow down, for i am the highest embodiment of human life [6, p. 45] less restrained, perhaps, but otherwise the church of satan s anticipation of human potential is not different from those of other new age religions in the world-affirming category. the church of satan s use of rituals is typical for new age religions. the designers of the rituals used in new age religions describe each ritual in relative detail, but make no attempts at explaining how or why the rituals work [25, pp. 320-321. followers accept the designers as authorities solely based on the designers personal testimonials. if a designer says that a r

church of satan states that, among other reasons, the information is used to protect its members: the protection of our members is one of the reasons we gather information through our extensive questionnaire about the people who affiliate and wish active membership participation [1] the church of satan has stated that its followers are acknowledged with titles based on accomplishments in the real world: members of our priesthood are people of accomplishment in the real world they have mastered skills and have won peer recognition, which is how they have attained their position as above, so below [1] some speculation on the nature of these accomplishments has been made, as the accomplishments of some nominees have seemed rather the emperor s new religion copyright 2002 ole wolf page 15 of 3

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cute thousands as witches and satanists. it also enabled unscrupulous religious leaders to deceive people with sham relics and miracles. by the sixteenth and seventeenth centuries, however, there began a serious critique of the more questionable supernatural phenomena, beginning with relics and extending to the actions of the witchfinders. as protestantism secularized (denied sacred value to) the world, and the acceptance of scientific observation and organization of natural phenomena spread, a general spirit of skepticism was created. in the eighteenth century, this skeptical spirit created the first significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely established a system

scientific observation and organization of natural phenomena spread, a general spirit of skepticism was created. in the eighteenth century, this skeptical spirit created the first significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely established a system of natural law, leaving the world to govern itself by that law. by implication, god was divorced from the world, and supernatural events did not occur; rather the supernatural was merely the misobserved natural. furthermore, neither angels nor spirits communicated with humans; and, in turn, prayer did not reach god. religious spokespersons responded, of course, and popularized a new definition of miracle .the breaking by god

debated village atheists; evangelists strengthened their efforts to reach the godless masses. in the midst of the debate between traditional religionists and freethinkers, a few people (known as spiritualists) proposed a different viewpoint in which the distinction between this life and the life beyond became a somewhat artificial intellectual construct; everything was part of one larger natural world. to demonstrate and prove scientifically the existence of this larger universe, spiritualists turned to mediums.people with special access to those realms once called the supernatural. entering a trance-like state, these mediums would bring forth messages containing information that seemingly could not have been acquired by normal means. the mediums manifestations of a wide variety of extrao

ts turned to mediums.people with special access to those realms once called the supernatural. entering a trance-like state, these mediums would bring forth messages containing information that seemingly could not have been acquired by normal means. the mediums manifestations of a wide variety of extraordinary phenomena seemingly pointed to the existence of unusual forces operating in the physical world, forces unknown or undocumented by the emerging scientific community at the time. almost concurrently with the emergence and spread of spiritualism, a few intellectuals, having close ties to traditional religion, yet imbued with the new scientific methodology, concluded that scientific observation could be used to investigate reports of supernatural phenomena, especially reports of ghosts an

decades, the growth of spiritualism provided a fertile field for investigation, and in 1882 a new generation of investigators founded the society for psychical research in london to study actual phenomena occurring during spiritualist seances as well as other incidents of psychic phenomena. ix encyclopedia of occultism& parapsychology. 5th ed. introduction the period from 1882 to the beginning of world war ii could be described as a stormy marriage between spiritualism and psychical research by some, while others might call it a scandalous, illegitimate affair. spiritualism, and the movements it spawned, most notably theosophy, uncovered the phenomena, which psychical researchers observed, analyzed, and reported on. with an increasingly sophisticated eye, psychical researchers researched

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

7, the great return (1915, and the terror (1917. in addition to his powerful stories on occult themes, he also published a number of volumes of essays and translations. one of machen s short stories brought a legend to real life. on september 29, 1914, his story the bowmen appeared in the london evening news. the story describes how british troops, hopelessly outnumbered in the french trenches of world war i, are miraculously rescued by phantom english archers from agincourt, led by st. george. many people read it as a factual account of what had happened, and a few months after publication, a number of eyewitness accounts of the angels of mons began to appear. throughout the twentieth century people have believed the events actually occurred. machen reiterated that his story was fiction i

d an impressive knowledge of german, french, latin, greek, and hebrew and had a precocious talent for antiquarian studies. he had ambitions to follow a literary career, and as early as 1852 he translated k. r. lepsius s briefe aus aegypten, aethiopen, 1842.45 into english. he also contributed articles on peking, america, and scandinavia to theodore alois buckley s work great cities of the ancient world (1852. the next year he assisted walter savage landor in a new edition of imaginary conversations. in 1870 mackenzie married alexandrina aydon, daughter of a freemason. his marriage became the occasion of his joining the craft in the same year. he was author of the royal masonic cyclopaedia (1877) and also planned a work called the game of tarot: archaeologically and symbolically considered

877) british biologist and writer, living in italy, who played a prominent part in the scientific study of parapsychology. mackenzie, born march 25, 1877, in genoa, italy, studied at the university of turin (ph.d, 1900. in 1905 he founded the first marine biological laboratory at the university of genoa and during 1912.13 conducted research in germany on the phenomenon of thinking animals. during world war i he was a volunteer in the italian army; during world war ii (1939.45, he lectured on biological philosophy at the university of geneva and was a consultant on foreign scientific literature to publishers in florence beginning in 1960. he was president of the second international congress of psychical research, held in warsaw in 1923, then served as president of the italian society for p

doubt on the revelations of jogand-pages was british occultist and mystic arthur e. waite in his book devil-worship in france (1896. he died on june 20, 1881, in virginia. sources: mackey, albert gallatin. encyclopedia of freemasonry. 1874. reprint, chicago: masonic history, 1927. stein, gordon. encyclopedia of hoaxes. detroit: gale research, 1993. maclaine, shirley (shirley maclean beatty (1934) world-famous actress, dancer, movie star, and writer, whose books on her search for spiritual fulfillment have created widespread popular interest in psychic phenomena, channeling of spirit guides, and new age teachings. she was born on april 24, 1934, in richmond, virginia, and attended high school in washington, d.c. she began taking dancing lessons before she macionica encyclopedia of occultism

s an outspoken political and humanitarian activist, notably for civil rights, women s rights, and environmental protection. during the vietnam war, she supported george mc- govern s 1972 presidential campaign. she was the first woman ever to speak at the national democratic club, where she addressed the dangers of overpopulation. maclaine s extensive travels have included such remote parts of the world as east africa, where she lived among the masai tribe, and the himalayan kingdom of bhutan, where she was detained by border guards during a political crisis. when traveling in india, she became sympathetic to the plight of the gutter babies and helped to establish an orphanage for them in calcutta. her best-selling autobiography don t fall off the mountain (1970, which detailed her experien

ESOTERISM AND THE LEFT HAND PATH

and other entities from these middle regions becomes important in this context, just like thoughts about gurus and initiators. where mysticism views fantasy as an obstacle, esoterism views it as a possibility. faivre describes it in a colourful way: understood in this way fantasy (imaginato is related to magnet, magia, imagio) is a tool for those who wishes to reach knowledge about the self, the world and the myth. it is the eye of fire which penetrates the shell of the outer appearance to make the true significations appear, and uncovers the connections which makes the invisible visible to expand our mundane seeing; the mundus imaginalis to which the mundane eye of flesh has no access. 4) the experience of transmutation. without the experience of transmutation as an important component e

EVERBURNING LAMPS

is mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found, when properly searched for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, an

the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyptian priests pictured life as a flame. the great master of the temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the p

of persons with specially favourable mental powers. we may be all born with an equal right to existence; but it is absurd to say we are all to be chiefs or magi, for, as we are told in the master's degree "some must rule, and some obey" in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edifice we are still building to-day. in his tomb, when it was opened by the fratres, in 1604, or 120 years after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of sepulchral lamps is one particularly germane to us. the discovery of lamps in ancient sepulchres

rs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was called taedifera=torch bearing. chrs, from this also comes eros in greek, material light coming from ineffable light. there is a curious reference of asbestos to fire, and the heat of the sun, in "the ecstatic journey to heaven" of kircher, where casmiel, the genius of this world, gives theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. see "itinerar 1, dialogue 1" cap. 5. irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to st. bridget-daughter of fire.-see giraldus cambrensis, de mirab. hibern. 2, xxxiv. khunrath, in his "amphitheatrum sapientiae aeternae" cites the ancient author of

ted limits, so i refrain from a long resume. these pages provide much food for thought. that lamps have burned for long periods of time untended is testified to by more than 150 authorities, and some dozen instances of this marvel are borne witness to by a large proportion of these authors from the time that has elapsed since everburning lamps were found, and from the comparative ignorance of the world at that period of the distant past, comes to our minds some hesitation and doubt as to accuracy of detail, and this is unavoidable. but the consensus of ancient opinion must point to the broad conclusion that there formerly existed an art that has been lost in the dim light of the dark ages of the world. pancirollus catalogues many other such lost arts, and modern science is flung back baffl

EVIL AND UNCLEAN SPIRITS

loated man-insect, horrible of aspect, his breadth is greater than his length, and he united the force of the averse hnyb. the fourth form is lams the black, and all these are of gigantic statue and a terrible aspect. the evil and the averse sephiroth these be the evil and averse sephiroth contained in the seven palaces of evil, and these sephiroth have their place from behind the holiness of the world of hycu. and lams the evil and black surrounded the whole of the evil sephiroth; who are eleven instead of ten \ynprdcjahw eleven were the curses of ebal and the dukes of edom. in the evil palaces, the first contains rtk, hmkj and hnyb. unto rtk is attributed laytrk (kerthiel, which meaneth "cut off from god (see ps. xxxvii.34" and the symbolic form is that of black, evil giants. also to rtk

o are also referred the laycjn (nachashiel, the evil serpents, and the a'briel layrbu. hereunto also belongeth the (blind) dragon-force. unto twklm is attributed tylyl, evil woman, with the appearance of a beautiful woman, but then changing into a black, monkey-looking demon. the name of the serpent cjn (nachash) has the same number as that of hycm the messiah; who will root the twpylq out of the world. these are the evil chiefs: 1. rtk- satan and moloch 2. hmkj- lucifuge 3. hnyb- beezelbulb 4. dsj- ashtaroth 5. hrwbg- asmodeus 6. trapt- belphasor 7. jxn- baal 8. dwh- adramalech 9. dwsy- lilith 10. twklm- nahemah these names can hardly be referred to any one sephira, seeing their power extendeth over many and numberless orders. behemoth and leviathan are two evil forms of which the first i

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

months of the year. the leviathan are, as it were, numberless dragon forms united together. so that each of his scales is like a separate evil serpent (an instructional paper for students of the golden dawn isis-urania temple. transcribed by w.e.h. humphreys, july 2,190n extraordinary encounters have been reported for as long as human beings have been around, and they are richly documented in the world s folklore and mythology. a full accounting of traditions of otherworldly belief would easily fill many fat volumes. this book, however, is not about traditions but about experiences, or perceived experiences, of otherworldly forces as claimed by a wide range of individuals over the past two centuries (with the rare look farther back if the occasion calls for it. in other words, it is about

heorize may be out there somewhere in deep space, though so far away that no direct evidence supports the proposition. when devout individuals report feeling the presence of god, they usually describe a subjective state that the nonbeliever does not feel compelled to take literally. of course we know there was a time when our ancestors were certain that otherworldly beings of all sorts walked the world. gods communicated openly with humans. one could summon up their presence or encounter them spontaneously. fairies and other supernatural entities haunted the landscape as introduction xi things that existed not just in supernatural belief but in actual experience. we also know that our poor, benighted ancestors knew no better. superstitious, fearful, deeply credulous, they mistook shadows a

of strange craft occupied by nonhuman crews of giants, dwarfs, or monsters presumed to be visiting extraterrestrials. but in the ufo age that is, the period from 1947 to the present, when reports of anomalous aerial phenomena became widely known and their implications much discussed a small army of contactees, recounting physical or psychic meetings with angelic space people, has marched onto the world stage to preach a new cosmic gospel. in a secular context, ufo witnesses with no discernible occult orientation or metaphysical agenda have told fantastic tales of close encounters with incommunicative or taciturn humanoids. some witnesses even relate, under hypnosis or through conscious recall, traumatic episodes in which humanoids took them against their will into apparent spacecraft. the

ns of the superstitious and impressionable, according to any number of skeptical commentators were noted on occasion. at least one recent book from a reputable publisher janet bord s fairies: real encounters with little people (1997) argued that such things are a genuine aspect of a universe so complex that we cannot begin to understand it. the blessed virgin mary appeared, as usual, all over the world, as did other sorts of divine entities. the world, of course, goes on with its business as if none of this were true, taking serious (as opposed to tabloid) note only when belief in otherworldly beings goes horrendously wrong and thirty-nine cult members commit suicide while awaiting the arrival of a spaceship following a comet. the march 1997 mass death in san diego of the faithful of heave

of a spaceship following a comet. the march 1997 mass death in san diego of the faithful of heaven s gate (a contactee-oriented group that, in various incarnations, had existed since the early 1970s) sparked big headlines even in such august media as the new york times and the washington post. in the wake of the tragedy came all the predictable lamentations about alienation and irrationality in a world that more and more seems to have lost its bearings. but the san diego incident, although hardly unprecedented (history records numerous episodes of group suicides committed in the name of otherworldly powers, was anomalous in one important sense: few who hold such extraordinary beliefs, including the conviction that they personally interact with beings from other realms, harm themselves or o

FAUST

g, thrilled by the magic breath your train surrounding. ye bring with you glad days and happy faces. ah, many dear, dear shades arise with you; like some old tale that time but half erases, first love draws near to me and friendship too. the pain returns, the sad lament retraces life s labyrinthine, erring course anew and names the good souls who, by fortune cheated of lovely hours, forth from my world have fleeted. they do not hear the melodies i m singing, the souls to whom my earliest lays i sang; dispersed that throng who once to me were clinging, the echo s died away that one time rang. now midst an unknown crowd my grief is ringing, their very praise but gives my heart a pang, while those who once my song enjoyed and flattered, if still they live, roam through the wide world scattere

ering lips has passed, sometimes success and sometimes failure knowing, to each wild moment s power a prey is cast. oft only after years, in credit growing, doth it appear in perfect form at last. what gleams is born but for the moment s pages; the true remains, unlost to after-ages. jester could i but hear no more of after-ages! suppose the thought of them my mind engages, who d give the present world its fun? that will it have and ought to have it too. the presence of a gallant chap, revealed to you, i think, is also worth while being shown. who pleasantly can just himself impart, is not embittered by the people s whim; he likes to have a crowd surrounding him, more certainly to stir and thrill each heart. so do be good, show you can set the fashion. let fantasy be heard with all her cho

tisfy them? that is hard to do.what is attacking you? pain or delight? poet go hence and seek yourself another slave! what! shall the poet take that highest right, the right of man, that right which nature gave, and wantonly for your sake trifle it away? how doth he over every heart hold sway? how doth he every element enslave? is it not the harmony that from his breast doth start, then winds the world in turn back in his heart? when nature forces lengths of thread unending in careless whirling on the spindle round, when all life s inharmonic throngs unblending in sullen, harsh confusion sound, who parts the changeless series of creation, that each, enlivened, moves in rhythmic time? who summons each to join the general ordination, in consecrated, noble harmonies to chime? who bids the sto

has carried in his heart. as yet they are prepared for weeping and for laughter; they still revere the flight, illusion they adore. a mind once formed finds naught made right thereafter; a growing mind will thank you evermore. poet then give me back the time of growing when i myself was growing too, when crowding songs, a fountain flowing, gushed forth unceasing, ever new; when still the mists my world were veiling, the bud its miracle bespoke; when i the thousand blossoms broke, profusely through the valleys trailing. naught, yet enough had i when but a youth, joy in illusion, yearning toward the truth. give impulse its unfettered dower, the bliss so deep tis full of pain, the strength of hate, love s mighty power, oh, give me back my youth again! jester youth, my good friend, you need mo

s to display, so in your work for me today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ature of messianic appearance within the context of the qabalistic teachings. chapters four and five contain extensive information and a singularly comprehensive collection of tree of life diagrams culled from all of the primary texts. as a useful comparison, chapter five examines some trees of life from other mystical traditions, including the chakras of the tantric tradition, and the before-the-world sequence of trigrams from the shuo qua, the eighth and oldest wing of the chinese i ching (book of changes. with a solid foundation of core ideas regarding the qabalistic worldview and a thorough orientation to the nature of qabalistic practices under the reader s belt, chapter six presents a wealth of information in preparation for engaging in the meditation practices of the mystical qabala

f the qabalah, regardless of their title or professed subject, could be traced to members of these orders or to orders that evolved from them. while these two orders (and their respective leading lights xmacgregor mathers and aleister crowley) gained the most notoriety and product packaging among recent practical qabalists, more powerful magical qabalists do exist, and have existed unknown to the world at large. 8- f e 0 '0* 3$ only a very small percentage of all jews study their own mystical tradition. the vast majority of people who do study the jewish kabbalah are mainstream orthodox and chasidic jews of european descent. it is but a footnote for most conservative and reform jews, though there is a resurgence of interest among those in the jewish renewal movement. the vast majority of t

fter the birth of islam, a number of informal private sufi teaching circles in iraq and persia grew in numbers and organized into orders (tariqa. soon thereafter, dozens of other orders, most of which evolved as sub-branches of the initial ones, arose throughout the middle east, central asia, india, east africa, and spain. sufi influence continued to expand with the spread of islam throughout the world. the various orders trace their lineages to, and are generally named after, extraordinary sufi masters who lived at different times and came from different locales. the naqshbandi take the name of their order from khaja bahaudin naqshband of central asia (1318- 1389, the qadiri from abdul qadir of gilan (1077-1166, the chishtiya from abu ishak chishti of syria, etc.25 all genuine 8- f e 3 or

y is a central element in the meditation and ancillary practices of many qabalists, most sufi meditation practices center upon the name allah, the principal divine name in the qur an (see figure 1.2. the name allah is found in the sefer hashmoth (book of the names) as aleh (hla lit. these, with one lamed l instead of two. the addition of the second lamed l extends the name into asiyah (qabalistic world of activity. 2 f# name allah the silent and oral recitation (dikhr) of the affirmation of unity (la illaha il allah, which is the root mantra at the foundation of islam, is a core practice of all sufis. the various orders can often be distinguished by the way that they do this. moses maimomades, the oft-cited author of the guide for the perplexed, regarded the affirmation of unity of the qur

led tantra, and is often referred to in the west as the tantras. when the aryans invaded northern india in the fourteenth 8- f e 3 century bce, they encountered a dark-skinned people inhabiting the sandya hills above the indus valley, for whom the tantric traditions and rituals of shiva/shakti were centuries old. the tantric tradition is one of the most poorly understood and misrepresented of the world s mystical traditions. the written books of the tantras (called tantra shastra, such as the mahanirvana tantra and the satchakracidrupini, are distinct from the vedic/upanishadic literature of the sanatana dharma.37 many of the primary names of the divine in the tantras, such as shiva and kali, are also found in the hebrew torah. the map of the sefiroth (lit. spheres) in the tree of life (et

FIRE OF QAYIN RITE

hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding ear

FLY THE LIGHT

er azhi dahaka is a dragon-king who had two black and venomous serpents on his shoulders, who emerged with the initiatory kiss of ahriman, the devil. fly the light represents a beginning of transformation and the luciferian concepts of antinomian thought. no longer should children be force fed christian lies, bending knees to spiritual weakness. bring your young to us, a new luciferian youth! the world we live in is a christian world, look at what they have brought to humanity with their hypocritical self-deceit- war, murder, rape, incest, ignorance, blind faith and the slow destruction of the planet. it is time for a new luciferian youth, to shape the world in their own way by putting a new god on a cross, a god which demands selfstudy and self- worship, not obsessions to spiritual othern

FOCUS OF LIFE

mutterings of aaos "now for reality "a os recovers from the death posture "nature is more atrocious" aphorism i "the effort of remembering in the valley of fear" kia of the effigies speaks of zos in soliloquy: i bring a sword that contains its own medicine: the sour milk that cureth the body. prepare to meet god, the omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is more atrocious. learning all things from thee in the most sinister way for representation: from thy thought to become thereafter. having suffered pleasure and pain, gladly dost thou deny the things of existence for freedom of desire-from this sorry mess of inequality-once so desired. and is fear of desire. the addition of the 'i' of a greater illusion. desire is the con

s pain and precocious creation. through this remoteness from self-thou dost not hear thine own call to be potentially thyself. the living self does not habitate. there is no truth in thy wish. pleasure wearies of thee. ecstatic fulfilment of ecstasy, is it asking too much? alas, the smallness of man's desire! thou shalt suffer all things once again: unimagined sensations, and so consume the whole world. o zos, thou shalt live in millions of forms and every conceivable thing shall happen unto thee. remember these senses are that which thou hast desired. what is all thought but a morality of the senses that has become sex? what is desired of the self is given-eventually. the desire is sufficient. the 'self' will pleasure in all things. there is only one sense,-the sexual. there is only one d

morals. many unseemly words have been spoken in self slander, what more painful than that? for in the mud i tread on thee. the path men take from every side is mine. there is nothing more to be said 'i'-infinite space "the soul is the ancestral animals" aphorism ii "morals of shadow, wherein the arcana of zos has no commandments" zos speaks of ikkah: leaving aside all unreal dreams, consider this world as insincere disbelief. lo this day salvation has come. my 'i and self' has agreed in belief. i would ask of thee thy suppressed self. is it not the new thing desired? no man shall follow me. i am not thy preservation. thou art the way. assuredly, thy virtue is to be equally different. thy complaint is the calamity: the hypocrite is always at prayer. dost thou suffer? thou shalt again suffer

osed ears, for those who contain the great ideas, have no opinions. who doth know what his own subconsciousness contains? still less his own arcana. they are the great who allow its operation by silence. of two things we have choice: degeneration or immobility. out of the past cometh this new thing. becoming heaven's slaves-is some of pleasure begged again? man strives for increase,-the monstrous world of vague and mad ideas is incarnating. come back, your goal is jail! turn about and you arrive. this maddest of worlds. daily is pleasure limited by the necessity of cheapened facilities. onwards and ever more weary-till sleep-then backwards. there is nothing conceivable that does not exist, because the vision is feeble. in keeping the right distance from things, is safety. but how much shou

greater deceiver-self? the wrath is revealed against all that hold the truth in righteousness. still are those shallownesses, who could know they hide a universe? and tell me, what is it the obvious does not contain? know much of life! should death give you its secret? self suggestion-to will, this is the great teacher: not dogma. to those of fixed ideas, beware of suppressed evacuation. what the world reveres most, treat with the utmost contempt. consumption, evacuation, sleep: this labour suffers of no variation for to-morrow we again procreate life. o, fool! suicide does not exist. there is no death. death is change and for many very small change. you who stink like a butcher's shambles-what is your daily menu? become less carnivorous. if the food is wholesome, the body shall not suffer

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the second to the third centuries a.d. he was not returning to an egyptian wisdom, not much later than the wisdom of the hebrew patriarchs and prophets, and much earlier than plato and the other philosophers of greek antiquity, who had all so the renaissance magus firmly believed drunk from its sacred fountain. he is returning to the pagan background of early christianity, to that religion of the world, strongly tinged with magic and oriental influences, which was the gnostic version of greek philosophy, and the refuge of weary pagans seeking an answer to life's problems other than that offered by their contemporaries, the early christians. the egyptian god, thoth, the scribe of the gods and the divinity of wisdom, was identified by the greeks with their hermes and sometimes given the epit

of the egyptians, and by what magic rites and processes the egyptians drew down the powers of the cosmos into the statues of their gods. this treatise has come down to us through the latin translation formerly attributed to apuleius of madaura.2 the pimander (the first of the treatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'he

nd it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the second century after the birth of christ, in which the asclepius and the hermetic treatises which have reached us in the corpus hermeticum collection were written. externally that world 1 according to nock and fesrugiere; see c.h, loc. cit; festugiere, i, pp. 85 ff. 2 the attribution, which is incorrect, dates from the ninth century; see c.h, ii, p. 259: on the coptic version, see below, p. 431, note 2. 3 it is not known when the corpus hermeticum was first put together as a collection, but it was already known in this form to psellus in the eleventh century; see c.h, i, pp

ff. 3 hermes trismegistus was highly organised and at peace. the pax romano, was at the height of its efficiency and the mixed populations of the empire were governed by an efficient bureaucracy. communications along the great roman roads were excellent. the educated classes had absorbed the graeco-roman type of culture, based on the seven liberal arts. the mental and spiritual condition of this world was curious. the mighty intellectual effort of greek philosophy was exhausted, had come to a standstill, to a dead end, perhaps because greek thinking never took the momentous step of experimental verification of its hypotheses a step which was not to be taken until fifteen centuries later with the birth of modern scientific thinking in the seventeenth century. the world of the second centur

chools without making any further advances, and the tenets of the schools were boiled down in textbook form, in manuals which formed the basis of philosophical instruction within the empire. in so far as it is greek in origin, the philosophy of the hermetic writings is of this standardised type, with its smattering of platonism, neoplatonism, stoicism, and the other greek schools of thought. this world of the second century was, however, seeking intensively for knowledge of reality, for an answer to its problems which the normal education failed to give. it turned to other ways of seeking an answer, intuitive, mystical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as

FRATER ELIJAH ANGELS OF CHAOS

fore doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact w

ary to explain that i had a great deal of emotional attachment. anyway, something happened in that relationship at the time which was so completely out of the blue, and un-expected, that it shook me to the core of my being an event which is not out of the range of human potential but was emotionally catastrophic due to a lifetime of programming. basically shredding my heart and needless to say my world was shattered. flash to a sequence with elijah forlorn on the dance floor, and the synchronous words ringing out, i feel like i m going crazy i feel like i m going insane(*a) being the opportunist magician that i am, i decided to try some experiments over the next few days using the great deal of emotional turmoil that i was in. i opted to try the neither-neither technique of aos. i took the

the binding of the will, the binding unto babalon, the binding of the i. i the binding of the necessary/ forced- a sigil was to be designed by myself representing many facets of control over all conditions which are necessary/ forced in today s society. this includes direction, bills, career, desire etc. this initiation/ binding coincided with my graduation from college, and being flung into the world of the mundane. this is actually very difficult, but the decisions and flux caused by the world of discs (money) is as trying to ones metal as you can get. when the time is right, this section is finished, of this the angel will instruct you. in order to assist in this area, i adopted a regular practice of money& wealth magick, following some of the techniques in dave lee s money magick work

ndix i some notes on chrnzn there is no way to anticipate the benediction of that secret arrival. it s not like falling head first into a well of souls; we are already surrounded by those waters- well of souls (l. kohanov) chrnzn was the first child of wisdom and understanding. it is 333 to cover reflection across all worlds (mind, body, spirit. the base guardian of knowledge in human form to the world without in divinity. chrnzn thus reflects the formation of and dissolution gateway of the mind of man. the beast 666 is the formation of this principle in the body (zos. the yet to come is 999 which is a fusion of the reflex of body-mind in the real of spirit (or, the reverse, thus completing the current and giving rise to the urge for unity. the beast took on flesh as it s necessity in the

, 1999. prometheus rising- robert anton wilson. new falcon publications, 1983. rebels& devils the psychology of liberation- edited by christopher s. hyatt, ph.d. new falcon publications, 1996. revival of magick and other essays- aleister crowley. new falcon publications in association with oto, 1988. 777 and other qabalistic writings of aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with a

FRATER TENEBROUS CULTS OF CTHULHU

there lies the madness, and truth as well- p.o.pciauthor named h. p. lovecraft. as his contributions to the magazine grew more regular, the stories began to form an internally consistent and self-referential mythology, created from the literary realisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal grandfathe

nd innsmouth. he began his formal studies at hope high school, providence, but was largely self-educated due to an unstable constitution, which lead to long periods of absence from school. he preferred the company of adults to that of other children, who disliked him because of his delicate nature and precocious intelligence. instead of joining their juvenile games, he developed his own, interior world of the imagination through writing, and at the age of 15 produced his first horror story, the beast in the cave by 1914, he had submitted a series of articles to the united amateur press association and to local newspapers, ranging in content from astronomy and philosophy, to his early stories of the occult and the supernatural. also at this time, he began the epistolary communications which

conclusion of the tale. the narrative also gives evidence, drawn from various archaeological and mythological sources, of the continuing existence of a cult dedicated to the return of the old ones, its exponents ranging from inhabitants of the south seas islands to the angakoks of greenland, and practitioners of voodoo in the southern united states. lovecraft also gives a brief description of the world after its re-inheritance by the great old ones: the time would be easy to know, for then mankind would have become as the great old ones; free and wild beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling injoy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flam

to reconstruct their inter-relationship in terms of a hierarchy, and to examine the correspondences between lovecraft s imaginary pantheon and those of pre-existing religious and mythological systems. basically, the gods of the cthulhu mythos fall into two groups, the great old ones and the elder gods, though of the latter, only nodens is mentioned by name. between ultimate chaos and the physical world stand yog-sothoth and azathoth, who share dominion over the lesser deities, pre-human races, and mankind. yog-sothoth is the outer manifestation of the primal chaos, the gate though which those outside must enter. in the dunwich horror, lovecraft writes, the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, u

, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a p

FRATER U D PRACTICAL SIGIL MAGIC

in the literature of naturalism, in expressionist art and in the whole decadent movement, which was quite notorious at the time *reprint from unicorn, issue 1/82, pp. 34-38. 1 2/ practical sigil magic austin osman spare (1886-1956) was a typical child of this era and, after aleister crowley, he was definitely one of the most interesting occultists and practicing magicians of the english-speaking world. nowadays he is basically known only in this cultural context;1 internationally, he has received only some attention in literary circles at best.ironically, in a footnote! this footnote is found in mario praz's pioneering but, unfortunately, rather superficial work la carne, la morte e il diavolo della letteratura romantica (the romantic agony, florence, 1930) where he terms him, together wi

l continued editing various magazines for quite a while. austin osman spare and his theory of sigils/ 3 from 1927 until his death, he virtually lived as a weird hermit in a london slum, where he sometimes held exhibitions in a local pub. people have compared his life with that of h. p. lovecraft and certainly he too was an explorer of the dark levels of the soul. around the beginning of the first world war, he released some privately published editions, and today one can acquire.at least in great britain.numerous, usually highly expensive reprints of his works. however, we are primarily interested in two volumes, namely his well-known book of pleasure (se1f-love: the psychology of ecstasy (london, 1913)3and kenneth grant's excellently researched book4 in which he, as leader of his own bran

spare and his theory of sigils/ 5 not so austin osman spare. he seems to derive from the individual-anarchistic direction so that we may describe his philosophy, without undue exaggeration, as a mixture of lao-tse, wicca and max stirner. english magic of the turn of the century was also influenced by an important young science which would actually achieve its major triumphs only after the second world war.the psychology of sigmund freud. before that. blatvatsky's isis unveiled and the secret doctrine, as well as frazer's the golden bough, had given important impulses to the occult in general. william james's comparative psychology of religion influenced deeply the intellectuality of this time, but freud, adler, and especially carl g, jung eventually effected major breakthroughs. from then

be more or less free of recognizable sense (for example, ghram hrim hrum h, or they may carry a meanin h h which, as you may know, approximates ghail hee jewel in the lotus blossom h. tm ay express a certain form of worship and heightening of awareness. islam (especially sufism) knows its mantras, as does catholicism, which uses them, for example, in its rosary litanies, and shamans all over the world are known to work with different forms of mantras. while a sound knowledge of mantra theory can be of help when using mantrica n ecessary. sometimes it may even prove to be an oobstacle if you are for some reason (e.g, cond d special, established system. our sentence of desire has been tuned into a mantra by manipulating its sound elements, and we cannot recognize its meaning anymore (as is

d nom holasticism; but our unresolved karma will always aunt us.even as a collective entity.to the umpteenth eneration) king and perception, dependent of their cultural or civilizational background, f political, historical, economical or social factors, etc. and philos attempting for thousands of years to understand itself, its environment and life in general in structural terms( ggod created the world according to measure and number h, it probably won ft be all that easy to find one f al scheme of order which is entirely different from all former systems. at the same time, this gives us an insight int a we m whether or not the pattern p ion of th o find some of these patterns of order in all a h g inalism squabblings of sc then, it is a truism that h g let us take dualism, for example. mo

FREEMASON BLUEBOOK

y spirit, and pour into our hearts the most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee. bless and prosper, we pray thee, every branch and member of this our fraternity, throughout the habitable earth. may thy kingdom of peace, love and harmony come. may thy will be done on earth as it is in heaven, and the whole world be filled with thy glory. amen. response. so mote it be. charge at opening a lodge behold! how good and how pleasant it is for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, even aaron's beard, that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mountains of zion: for th

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

lodge* prudence teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge and prudentially determine, on all things relative to our present as well as to our future happiness. this virtue should be the peculiar characteristic of every mason, not only for the government of his conduct while in the lodge, but also when abroad in the world. it should be particularly attended to in all strange and mixed companies, never to let fall the least sign, token or word, whereby the secrets of freemasonry may be unlawfully obtained* justice is that standard or boundary of right, which enables to render unto every man his just due, without distinction. this virtue is not only consistent with divine and human laws, but is the very cement

as these are to distinguish you from the rest of the community, and mark your consequence among masons. if, in the circle of your acquaintance, you find a person desirous of being initiated in to masonry, be particularly attentive not to recommend him, unless you are convinced he will conform to our rules; that the honor, glory and reputation of the institution may be firmly established, and the world at large convinced of its good effects. chapter iv. the second, or fellow crafts' degree. the master is the judge as to the proper time for the advancement of a candidate: but be should not be advanced until he has made himself sufficiently familiar with the preceding degree to be able to work his way into a lodge open on that degree. if objections are made to his advancement, they must be s

namely, length, breadth and thickness. of the advantages of geometry. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (23 of 76 [11/22/1999 11:51:55 am] by this science, the architect is enabled to construct his plans and execute his designs; the general, to arrange his soldiers; the engineer, to mark out ground for encampments; the geographer, to give us the dimensions of the world, and all things therein contained, to delineate the extent of seas, and specify the divisions of empires, kingdoms and provinces; by it, also, the astronomer is enabled to make his observations, and to fix the duration of times and seasons, years and cycles. in fine, geometry is the foundation ofarchitecture, and the root of the mathematics. music teaches the art of forming concords, so as t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

that the majority, were forced to embody their teachings in highly allegorical and symbolical language. their teaching concerning the spiritual evolution of man, and their use of the terms salt, sulphur, mercury, and azoth, so mystifying to the masses, were nevertheless rooted in cosmic truths, highly illuminating to the initiate. the students of the rosicrucian teachings who have learned how the world came into being and the process of gradual creation should have no difficulty in properly understanding every part of the alchemist's language. we know in the first place, that there was a time when man-in-the-making was a hermaphrodite, male-female, and able to create from himself, and we remember also that at that time he was like the plant in other respects. his consciousness was like tha

that below that kingdom in the scale of evolution are the plants. they are pure and innocent, their propagative practices are untainted by passion, and their whole creative force is turned upwards toward the light, where it manifests as the flower, a thing of joy and beauty for all to behold. yet the plants are unable to do otherwise, for they have no intelligence, no consciousness of the outside world and no free-will in action. they can only create in the physical world, however "above man in the scale of evolution are the gods, creators upon the spiritual and physical planes. they also are pure as the plants, for their whole creative force is also turned upwards and is expended in whatever manner their intelligence directs; and knowing good and evil, they always do good by choice "betwe

is outraged when it is dragged into the light. this condition must be altered ere spiritual progress can be made, and, therefore, you must carefully consider the similarity between the chaste plant and the pure spiritual gods who both turn their whole creative power upwards towards the light. in the course of evolution you have risen above the plant, which has creative power only in the physical world, and have become like the gods possessing creative power, on both the mental and the physical planes of being, besides intelligence and free-will to direct it. this was accomplished by the diversion of one-half of your sex-force upwards for building a brain and larynx, organs which are still fed and nourished by this uplifting half of the sex-force. but while the gods direct their whole crea

and in the brain, it sets them to vibrating, opening up the spiritual worlds and enabling man to commune with the gods. then this fire radiates in all directions and permeates the whole body and its auric atmosphere, and man has become a living stone, whose luster surpasses that of the diamond or the ruby. he is then the philosopher's stone" there are many other symbols and similes taken from the world of chemistry and applied to the processes of spiritual growth which eventually makes men living stones in the temple of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly see

ire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual development. and whereas, the sons of cain working through freemasonry and kindred movements, have openly fought for the temporal power, the priestcraft has fought as strenuously and perhaps more effectively by stealth to retain thei

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

rucian fellowship aims to educate and construct, to be charitable even to those from whom we differ, and never to vent the venom of vituperation, spite, or malice even upon those who seem deliberately determined to mislead. we revere the catholic religion; it is as divine in its essence, as both were born to further the aspiration of the striving soul, and both have a message and a mission in the world not apparent upon the surface today, because man-made ceremonial as a scale has hidden the present articles to remove that scale and show the cosmic purpose of these two great organizations, which are so bitterly antagonistic to each other. we do not aim to reconcile them, however, for though they are both designed to further the emancipation of the soul, their methods are different, and the

the lords of mind who were human then, were at one among themselves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesced with the true fire, which, mark again, is always invisible, and which manifested as heat in the saturn period. then fire burst into flames, and the dark world became a blazing ball of luminous firemist at the word of power "let there be light" let the student ponder well the relation of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the fat

be light" let the student ponder well the relation of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the father "whom no man hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this fait

by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached

it into an expression of itself. there the silver cord which has grown from the seed-atom of the dense body (located in the heart) since conception, is welded to the part that has sprouted from the central vortex of the desire body (located in the liver) and when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the schoo

FREEMASONS SATANISM AND SYMBOLISM

is page on freemasonry was taken from masonic books that were published by masonic publishing companies. most of these writings were kept secret. biblical admonition has been taken carefully, comparing masonic teachings to the holy bible. in i john 4:1, we read "beloved, believe not every spirit, but try (test) the spirits whether they are of god: because many false prophets are gone out into the world" we see that any religious teaching that does not conform to scripture is from a "false prophet" many people still do not understand the importance of studying this subject to its logical conclusion. their spiritual freedom is at stake. remember two things about masonry: 1) superior masons deliberately lie to their fellow masons, as those masons "deserve to be mislead" 2) explanations given

into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you can bet on it. it's all part of their new world order. freemasonry is truly evil, it is deceptive, it is the work of the devil. listen to new age author, bill cooper, describe freemasonry. cooper was a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most familiar with the organizations which are driving the world into the new world order and the appearance of its messiah, the biblical antich

a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most familiar with the organizations which are driving the world into the new world order and the appearance of its messiah, the biblical antichrist "i tell you now that freemasonry is one of the most wicked and terrible organizations upon this earth. the masons are major players in the struggle for world domination. the 33rd degree is split into two. one split contains the core of the luciferian illuminati and the other contains those who have no knowledge of it whatsoever [behold a pale horse, p. 78] freemasonry the worship of lucifer, satan part 2 of 5 this page concentrates on masonic symbols. occultists put an enormous emphasis on communicating through symbols with other members while hi

which most people think they can understand immediately [p. 6] examining these masonic symbols reveals the cunningly hidden meanings. then compare them with known satanic symbols so you can easily see from whence freemasonry receives her "supernatural insights" and her "spiritual light" the double-headed eagle the double-headed eagle is probably the most easily recognizable masonic symbol in the world, even more important than the square and compass/rule. they look like two eagles, but they are not. they are the phoenix bird of ancient egypt. remember that the brotherhood was known in ancient egypt as "the mystery schools" the current presidential seal has an eagle in it. the eagle replaced the phoenix(the original national bird) in 1841 as the national bird. the phoenix has been a brothe

its neck is a circlet of golden plumage. at the back of its back the phoenix has a crest of feathers of brilliant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. wisdom confers a new life, and those who become wise are born again [p. p. 176-77] freemasons like all occultists, refer to their initiates who have completed their initiation, as being "born again" in 1988, when george bush was on the presidential cam

FULL MOON RITUALS

notion that even the ancients called it the second moon in a month for our matrifocal ancestors who lived by a lunar calendar, it was impossible to have two moons in a month, as a moon was a month! old castle ritual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the country from the southern part of heaven. a glorious full moon shone overhead, with only wisps of clouds. she illuminated the lithons of rough hewn sandstone- the quarter-stones of which stood some twenty feet tall. whe

gpipe, bodhran, dulcimer, fiddle, harp, and uillean; perhaps not realizing that while many of the evening's tunes are heard by all, there is also a single melody for each which no one else hears- and for deer, each melody brings a tale from the beginnings of this eve..the season of yule wears so many faces. although there are many paths, each seems to recognize the speciality of the time when the world balances on the axis, and for just a moment, each of us takes pause and senses the delicate structure of our vast universe. and once again, the promise if fulfilled. owl walks slowly thru the glen surrounding the castle. there are spaces, where the grass is well tended, and mature plantings give evidence of human hand. yet she feels most comforted in wandering thru those wooded areas where f

rns regally, as if to say "well, as long as you're here, and you have manners, it makes no nevermind to me" and softly she sings. a bit sentimental. edelweiss. and then, using the same tune, she makes up her own words, greeting the oak, and then the owl, and all the creatures which share this beautiful forest. her song is of life, and love, and acknowledgment that to each of the creatures in this world, there is a common bond. she serenades the land, and the land sings back. in the sighing of the wind in the trees, the hoot of the owl, the gurgle of the stream, the buzz and chirp of the insects, while fireflies dance in the melodies. rested, and comforted, owl climbs down from the tree, thanking all for joining with her in this special moment. and heads for the castle. at the huge doors, s

rt- we with our gods and this circle with the great wheel and with creation" deer replaces the still smoking censer upon the altar, then turns to smile broadly at each of the gathered celebrants "and so is our circle raised. a place that is all places and none, a time that is eternal and timeless. here we seek to recreate that which arose from our lady's and lord's sacred dance. here we leave our world behind and weave threads which we shall find upon our return have forever changed it. here we are both the one and the many" deer takes up the small hearth candle from the altar and moves to the north quarter, where he presents it- with a huge hug- to his sister boudica. then, with a wink, he takes his place beside owl among the circle of celebrants and watches as..boudica was aware that a h

ike the legendary phoenix who was reborn from its own ashes to live again. the warmth of small fire burning in the fireplace, or the fires that rage to burn away underbrush to re-energize the land. typo steps forward and looks starkly serious at those gathered around the circle, with the castle candle held high above his head he calls "ancient ones of the south, element of fire, you who light the world with the suns glow you who light my heart with desire we bid you welcome to this rite be with us now this night" typo spins back to his place in the circle with the castle candle now held firmly by both hands close to his chest. his thoughts turn briefly to his wife and how easily she brings out the spirit of fire in his heart and mind. typo hands the candle to sharon and waits for the call

FULLER J F C SECRET WISDOM OF THE QABALAH

e, which constitutes the foundations of jewish culture and jewish aspirations. granted that this is so, then it follows that the idea elaborated in this book is one of considerable importance, even if many of my interpretations are faulty. even if the whole of my readings are wrong, which is unlikely, this in itself does not necessarily invalidate the idea. for example: columbus believed that the world was round and he set out to prove it. in doing so he discovered a new world, which, though it did not at the time actually confirm this idea, established a stepping-stone to the circumnavigation of the globe, which did confirm it in an obvious and uncontradictable way. so also in this book, i have set out to penetrate the mists of qabalistic learning, not because i presume to be an adept in

which, though it did not at the time actually confirm this idea, established a stepping-stone to the circumnavigation of the globe, which did confirm it in an obvious and uncontradictable way. so also in this book, i have set out to penetrate the mists of qabalistic learning, not because i presume to be an adept in its mysteries, but because i suspect that they hide within them the idea of a new world conception, an idea which for 2000 years has been struggling to take form. should i be right in this belief, then it follows that once this form consolidates from out of it will emanate a new ideology, which will exert so stupendous an influence upon our lives that it will constitute a world revolution. nevertheless, i do not intend to touch upon this possibility in the present work; for all

ur lives that it will constitute a world revolution. nevertheless, i do not intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter ii

our planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h

ave done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what it symbolizes remains as inscrutable. granted that this is so, then it follows that our intellectual lives are purely symbolical existences. all our thoughts are nothing more than symbols of a mystery, whether it embraces god- the ultimate source of all things- or reality- the tangible world in which we live. all are, in fact, equidistant from what they represent and are, consequently, of equal value from the point of view of the represented. if say that ggod is ineffable h, ggod is inscrutable h, or ggod is omnipotent h, though the words differ we are saying no more than that ggod is h. all these word symbols are of equal value, because they in no way uncover this mystery. yet

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

to purify the sensualized faiths xiii--christianity a continuation of paganism xiv--christianity a continuation of paganism-(continued) xv--christianity in ireland xvi--stones or columns as the deity xvii--sacrifices xviii--the cross and a dying savior the god-idea of the ancients. introduction. through a study of the primitive god-idea as manifested in monumental records in various parts of the world; through scientific investigation into the early religious conceptions of mankind as expressed by symbols which appear in the architecture and decorations of sacred edifices and shrines; by means of a careful examination of ancient holy objects and places still extant in every quarter of the globe, and through the study of antique art, it is not unlikely that a line of investigation has been

ligious systems may be obtained. the numberless figures and sacred emblems which appear carved in imperishable stone in the earliest cave temples; the huge towers, monoliths, and rocking stones found in nearly every country of the globe, and which are known to be closely connected with primitive belief and worship, and the records found on tablets which are being unearthed in various parts of the world, are, with the unravelling of extinct tongues, proving an almost inexhaustible source for obtaining information bearing upon the early history of the human race, and, together, furnish indisputable evidence of the origin, development, and unity of religious faiths. by comparing the languages used by the earlier races to express their religious conceptions; by observing the similarity in the

or the arbitrary rites and opinions of every pagan nation bear so close a resemblance to each other, that such a coincidence can only have been produced by their having had a common origin. barbarism itself has not been able to efface the strong primeval impression. vestiges of the ancient general system may be traced in the recently discovered islands in the pacific ocean; and, when the american world was first opened to the hardy adventurers of europe, its inhabitants from north to south venerated, with kindred ceremonies and kindred notions, the gods of egypt and hindostan, of greece and italy, of phoenicia and britain"[1 [1] pagan idolatry, book i, ch. i "though each religion has its own peculiar growth, the seed from which they spring is everywhere the same"[2 [2] max muller, origin a

ples of the earth being attributable to variations in temperament caused by changed conditions of life. in other words, the divergence in the course of religious development has doubtless been due to environment. in an attempt to understand the history of the growth of the god-idea, the fact should be borne in mind that, from the earliest conception of a creative force in the animal and vegetable world to the latest development in theological speculation, there has never been what might consistently be termed a new religion. on the contrary, religion like everything else is subject to the law of growth; therefore the faiths of to-day are the legitimate result, or outcome, of the primary idea of a deity developed in accordance with the laws governing the peculiar instincts which have been i

ile the moral law and the conscience may not be accounted as in any sense the result of man's ideas concerning the unknowable, neither can the errors and weaknesses developed in human nature be regarded as the result of religion. although the sexual excesses which during three or four thousand years were practiced as sacred rites, and treated as part and parcel of religion in various parts of the world, have had the effect to stimulate and strengthen the animal nature in man, yet these rites may not be accounted as the primary cause of the supremacy of the lower nature over the higher faculties. on the contrary, the impulse which has been termed religion, with all the vagaries which its history presents, is to be regarded more as an effect than as a cause. the stage of a nation's developme

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

e true nature of magic and pointed to anotherway-thatofthe mystic. unwilling to acceptwhathe knewinwardly to be true; crowley turned to verbiage and venom, at the same time belittling himself and ensuring that future generationsofoccultists should knowofwaite and be curious.andwhowaswaite?arthuredward waite, the child of anglo-american parents, wasbornat a time of religious upheaval and left this world as it was busily engaged in tearing apart its social fabric. he was a prolific author,butone whose books are, for themostpart,unknownand unread; he was not recognized as a scholar by. the academic world,buthe remains the only comprehensive analyst of the history of occultism in all its many branches.notthatheapproved of thetermor the looseness of its connotations; to himself he was a mystic

gnificance. this has been perceived by the more acuteofhis critics: deaninge-ascourgeofsentimental pseudo-mysticism-believed that waite had 'penetrated very near to the heart of his subject (reviewofstudiesinmysticism,inthesaturdayreview, 2 march1907).butwaite refused to jettison all that was included under the heading of occultism. he sawwithinit, as spurgeon said of the talmud 'jewels which the world couldnotafford to miss; and seeing them, drewthemoutand displayed them for all tosee-all,that is,witheyes to see. many readersofwaite, and most self-confessed students of 'rejected knowledge, persist in seeing him as an occultist. usually they find him wanting: richard cavendish, inthe tarot admired his energy in pursuing esoteric lorebutdescribedasiuncharacteristicallylucid' his preface to

atofmontague summers toward witchcraft, is temperamentally inclined to assume the possession of profound wisdom by our ancestors (p.162).he yet proceeded to pillage waite's alchemical translations to illustrate hisownwork. sympathetic scholars have seen waite in a different light. gershom scholem praised him forthesecretdoctrineinisrael:'hiswork, he.said 'is distinguished by real insight into the world of kabbalism; although he added that'itis all the more regrettable that it is marred by an uncritical attitude towards facts of history and philology'.thatfailing in waite wastheresultofunder-education and his achievements in the field of 'rejected knowledge'are the more remarkablewhenit is realized that his schooling consistedoflittle more thantwoterms at only one recognized institute.thela

ver, rapidly supervened and from reading controversial works waite turned towritingletters and essays in the same vein. by1877he was contributing a seriesof'essays foridlehours'to a catholic weekly,thelamp-possiblyat thepromptimgof father rawes,whowashimself a regular contributor. in oneoftheseessays,outcomes,waite made a violent attackuponthe reformation:centuries had taught the children of this world the lesson that thischurchcouldnotbe crushedoutwithfire and sword.thespiritofevil is persevering, and it thereforeturnedabout forothermeans,and by a masterstroke of fiendishingenuitytheydevised a plan for setting up a secular religion in the place of the priestly 'sacerdotalism'and a humanchristianity in place of the divine christianity of the church. to answer their vile ends, the whole spi

s'wasinexplicable, so itwasincurable. i went up and down in the great city and wandered in and out. there was afeverof verse upon me.itook care of the sounds, as it seems to me, and the sense took care of itself, till there came some roughlessons.becausei was seventeen and because at eighteenshelleyhad writtenqueenmab,it was obviously right and fitting that thus early there should be given to the world somehow a thing 'ecstaticand undemonstrable, denominatedzastroni.described as a lyrical drama, it was surely a wilderness of nonsense far prolonged(sly,p.50).thenamewasamarriageofshelley'szastrozziandlytton'szanoni,andwhenitwascomplete,waitetookzastronitofatherrawes;who,whateverhemayhavethoughtofthepoem,'didwhathecouldtoencouragemewithearnest kindly words, adding that it was long as yet befo

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

aged in the painful exploration of the hermetic sciences and forbidden arts, may beadeptsat extracting theelixirof lifefrom restaurant bills of fare, and in drawing sparkling discoveries from under the hermetic capsules ofheid255seck,roederer,andpommery-greno.insome respects their pro255 ceedings may emulate their prototype of the middle ages, being as profound and unintelligible a mystery to the world as to themselves. they have nothing rosicrucian-except the name? and yet, from their ranks would come two men whowereconcerned with spiritual philosophy and who would, in time, create the darkly glittering splendour of the golden dawn.therosicrucian freemasons were not, of course, the only established body of occultists in victorian england. mesmerism, or animal magnetism, with its trances a

trances and etheric fluids, still had its followers, although the continuing refusal of the medical profession to consider its claims as a curative agent prevented any real study of its phenomena in orthodox scientific circles.itremained the property of occultists, clairvoyants and those spir255 itualists who were able, by mental juggling, to fit the rationalist theory of animal magnetism into a world-view based on thefoundation19reality of spirit communion. spiritualism itself entered britain in the1850sand by1860was well-established.thebasis of spiritualism is a belief in the continuing, post255 humous existence of the individual human being in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-wo

s well-established.thebasis of spiritualism is a belief in the continuing, post255 humous existence of the individual human being in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-world, in which the dead lived out their after-lives in an idealized mirror-image of contemporary society. in this spirit255 world hell had no place and many spiritualists were undoubtedly converted to the cause by a desire to evade the probability of eternal damnation that victorian popular theology offered them. further, spiritualism offered the novel attraction, which no church could offer, of conversation with one's departed relatives, either by mechanicalmeans-suchas ouija boards and table255turning-ordirectly, thr

h. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its appearance in new york and rapidly gained world-wide, enthusiastic, and utterly uncritical support. this was the theosophical society, the creation of madameb1avatskyand colonelh.s. olcott. helena petrovnab1avatskywas a remarkable person by any standards; by those of contemporary seekers after wonders andmarvelsshe was little short of a goddess, and her departure from the spiritualist22thegoldendawnmovement, where she had collectedenroute

erosicruciansocietyofengland(1915),p. 2. 4 r. w. little and w. r. woodman (eds),therosicrucian,no.i(1868),p. 7. 5 westcott,op.cit.,p. 3. 6 westcott,dataof thehistoryoftherosicrucians(1916),pp. 3-5. 7 spencer,freemasonry:itsoutwardandvisiblesigns(1880),p. 96. 8reportonspiritualismof the committee of the london dialectical society(1873),p.184.9 frederick hockley 'evenings with the indwellers of the world of spirits, intherosicrucianandmasonicrecord,new series,no.6( 1877),p.22326710 ibid, p. 230.iirulesofthetheosophicalsociety(1882),p. 5.2.creationon 8 december 1888 an enquirer signing himself gustav mommsen posed this question in the magazinenotesandqueries:'johann f. falk succeeded to the directorateofa secret society of studentsofthe kabbalah about1810,in london i believe. its name was"cha

GILBERT THE MAGICAL MASON

her glance at the kabalah 95 11. the ten sephiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits according to the bible and ancient hebrew rabbis 131 15. some anomalies in the biblical views of the constitution of man 139 16. the vestiges of tetragrammaton 154 17. the number four in relation with the world and man 1576themagicalmasonpartthree:divination18.thehistory of astrology169 19.dreams18120.divination and its history19221.the star lore of the bible216partfour: masonic22.freemasonry and its relation to the essenes233 23.the resemblances of freemasonry to the cult of mithra244 24.the religious and masonic symbolism of stones256partfive: miscellaneous papers25.an essay on the ancient myster

grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having found it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supreme magus, an adept who servedhiddenmasters,butof this secret life the outside world knew nothing. westcott was born at leamington, warwickshire, in 1848 and was effectively born into medicine, for both his father 255 who died when the young westcott was nine years old- and his uncle were surgeons. he studied medicine at university college ho

tream of books and papers on hermetic subjects, translations and editions of alchemical and kabalistic classics, textbooks in his professional field, and learned notes for masonic journals. many of his books are still in print, but the papers have been forgotten, buried in obscure and often privately printed journals.tounderstand the golden dawn, one must read what its creators wrote- not for the world at largebutfor the benefit of their fellow initiates.thepapers in this anthology are just that, fugitive pieces and unpublished manuscripts written for10themagical masonthe aspiring adepts whom westcott sought to serve 'i am likely tobe,like the wheat, ground between the upper and lower millstones, he once wrote" and so he was, but his writings are, for all their odd conceits, perfectly fit

l arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquaintance with the book of genesis, whose reputed author was taught in egypt all the science and arts he possessed, even as the bible itself tells us, although the orthodox are apt to slur over this assertion of the old testament narrative.ourpresent world has taken almost no notice of the rosicrucian philosophy, nor until the last twenty years of any mysticism, and when it does condescend to stoop from its utilitarian and money-makingoccupations,itis only to condemn all such studies, root and branch, as waste of time and loss of energy.thevery name of 'christian rosenkreuz, the founder of rosicrucianism, would meet with hardly any sign of rec

. in estimating the relative importance of so voluminous a literature, we must remember that the era 1600-1700 was far different from the age in which we live.theprinting press, although available to the few and rich, was still a rarity, and the daily newspaper had not been thought of. certainly no book that has been printed within the last fifty years has created one tithe of the flutter, in the world of the learned, that was caused bythisthirty-three pagelatinpamphlet, published in germany in 1614.thereformation, we must remember, had just become an accomplished fact; it was a sweeping change that had affected a vast tract of semi-civilised country, and perhaps some explan255 ation of the outcry against rosy cross was a form of protest against another possible attempt at the conversion o

GILBERT THE SORCERER AND HIS APPRENTICE

e competent authorities, as it was bitterly denied and depreciated by his opponents. i once showed some of his letters to me on the kabalah to my own first teacher in hebrew, a rabbi and an advanced kabalist, and he said 'that man is a true kabalist. very few gentiles know as much, you may follow him safely. when he arranged a temple of isis for the paris exhibition, an egyptologist whose name is world-famous said 'macgregor is a pharaoh come back. all my life i have studied the dry bones; he has made them live' these are but two examples out of many. yet there have been those who have said that his kabalah and egyptology were shallow and superficial, a rehash of other men's work. who shall decide? yet i do know that many10thesorcerer and his apprenticequestionslaskedhimwere answered at on

eturned to berridge's temple,undermathers' obedience, after breaking withdrfelkin and the stella matutina in circumstances that did him little credit. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to the occult journals of his day remain virtually unknown. it is both their fugitive

ether. thereunto are also referred nachashiel, evil ser255 pents, and obriel. thereunto belongeth the blind dragon255force.unto malkuth is attributed lilith, the evil woman, and the appearance is that of a woman, at first beautiful but afterwards changing to a black, monkey-like demon. the name of the serpent, nachash, hath the same number as that of messiah, whowillroot out the qliphoth from the world. these are the evil chiefs: 1. kether- satan or moloch 2. chokmah- beelzebub 3. binah- lucifuge 4. chesed- ashtaroth 5. geburah- asmodeus 6. tiphereth- belphegor 7. netzach- baal 8. hod- adramalech 9. yesod- lilith 10. malkuth- nahemah-accordingto the opinion of some, but these names can hardly be referred toanyonesephira, seeing their power extendeth over many and numberless orders. behemot

sions of spacei17.theyetziratic arrangement and attribution of the sephir255 oth is as follows:1.kether- the spirit of elohim chiim 2.chokmah- air 3.binah- water and earth 4.chesed- fire 5.geburah- height 6.tiphereth- depth 7.netzach- east 8. hod- west 9.yesod- north 10.malkuth- south 18. the ten sephiroth are thus united in seven palaces. 19. in each of the 4 worlds are the ten sephiroth of that world, and each sephira has its own ten sephiroth; thus there are 400 sephiroth in total number, the number of the letter, tau, the cross, the universe, the completion of all things. and 400 is the square of the number 10 multiplied by 4, the number of the letters of tetragrammaton. 20. these are the seven angels ruling the seven planets under the seven archangels thereof: h cassiel.zl sachiel,r3z

his apprentice37. the calvary cross of 12 squares refers to the zodiac and to the eternal rivers of eden divided into four heads.naharn38. the four rivers of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyramid is attributed to the four elements: on the apex is the word ethmnmeaning essence: on the base is olamho'w,meaning world. 40. the calvary cross oftensquares refers to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube and the altar of incense.theazoth lecture3741. the hexagram of tiphereth is formed from the pillars on each side. in chesed is the water, in geburah is the fire and tiphereth unites and reconciles them just asmforms the reconciliation betweeneandc'.42. th

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

asper swedberg. at that time a professor of theology at uppsala university and later, from 1702, bishop of skara (the name was changed when the family was ennobled in 1719. from 1716 to 1747 swedenborg was an assessor in the royal college of mines of sweden, but he was more than simply a metallurgist and mining engineer. by any standard swedenborg was a polymath: fascinated equally by the natural world and by human invention he not wrote learned treatises on every aspect of the physical and natural sciences, and on currency and economics, but also designed mechanical devices as diverse as a fire-engine, machine-gun, flying-machine and submarine. but in 1744 there came a turning point in his life. he had for some years been attempting to demonstrate through his scientific studies that there

n (ed, emonael scoedenborg. a coetinuing vision. new york, 1988; and r. l. tafel, documenrs concerning the life and character of emmanuel saedenborg, collected, translated and annotated. london, 1875. commission to publish the heavenly doctrines revealed to him and to make known to mankind that the second coming would soon take place, in 1770, and the new jerusalem be established in the spiritual world. for the next twenty-five years until his death in london in 1772, he was the complete theologian, writing extensively and assiduously to expound and defend his doctrines2[2. his works attracted a small but enthusiastic following and some years after his death their activities were crystallised in the form of the new jerusalem church, a denomination that has survived to the present day, alth

expound and defend his doctrines2[2. his works attracted a small but enthusiastic following and some years after his death their activities were crystallised in the form of the new jerusalem church, a denomination that has survived to the present day, although it has remained a small body with a worldwide membership of some 25,000. swedenborg s ideas, however have had a greater effect the secular world, influencing individuals as diverse as blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections o

alzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual sense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first creation of

e swedenborgian rite had only a brief existence and its only recorded formal act was on 3 june 1872, when it issued a charter for a supreme grand lodge and temple for the dominion of canada27[27. the charter was signed by beswick as supreme grand master, by c. s. westcott as supreme grand senior warden. and by o. n. c. schach as supreme grand junior warden. we can thus be certain that in the real world the swedenborgian rite had at least six members in the united states of america although five of them were active for no more than two years. the swedenborgian rite in canada when beswick moved to strathroy in 1876 his rite had been established in canada for more than three years. the first approach to beswick had been made early in 1872 although whether by longley or by col. mcleod moore is

GILBERT R A THE MASONIC CAREER OF A

od. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things that i should value and of which 1 coul

reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his furth

, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understandi

derstood, in view of other rumours, that i have held for many years, and still hold, the warrant of the helvetian priory which placed the rite in my hands. you might tell me further about those 'printed reports that the templar great priory of england has taken over the c.b.c.s' in this country. i have heard nothing about it and cannot imagine what it means, as there is nothing less likely in the world of masonry than that it should attempt to work them here'82[82. with the failure to propagate its most important rite, waite's 'secret council of rites' had, masonically speaking, long since come to naught. he had attempted to resurrect it in 1922 but the attempt came to nothing; there were, however, other ways to propagate the secret tradition. ever since his marriage in 1888 waite had offi

his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added to those that existed already in the world of english masonry. on reflection however, it seemed to me that here was the most convenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the publishing house of rider& co, and 'proposed by inspiration a great new masonic encyclopaedia'96[96. a draft agreement was drawn up in june and by 3 ju

GLOBAL FREEMASONRY

ame harun yahya, was born in ankara in 1956. he studied arts at istanbul's mimar sinan university, and philosophy at istanbul university. since the 1980s, the author has published many books on political, faith- related and scientific issues. his main focus has been the refutation of darwinism and materialism, two modern myths presented under a scientific guise. greatly appreciated all around the world, these works have been instrumental in helping many to return their faith in god, and, in many others, to gain a deeper insight into their faith. harun yahya's books appeal to all kinds of readers, regardless of their age, race, or nationality, for they focus on one objective: to broaden the readers perspective by encouraging them to think about a number of critical issues, such as the exist

ya enjoys a wide readership in many countries, from india to america, england to indonesia, poland to bosnia, and spain to brazil. some of his books are available in english, french, german, spanish, italian, portuguese, urdu, arabic, albanian, russian, serbo-croat (bosnian, polish, malay, uygur turkish, and indonesian, and they are enjoyed by readers worldwide. greatly appreciated all around the world, these works have been instrumental in many people recovering their faith in god and in many others gaining a deeper insight into their faith. the wisdom, and the sincere and easy-to-understand style gives these books a distinct touch which directly effects any one who reads or studies them. immune to objections, these works are characterized by their features of rapid effectiveness, definit

in readers' conviction. one point should be kept in mind: the main reason for the continuing cruelty, conflict, and all the ordeals the majority of people undergo is the ideological prevalence of disbelief. this state can only be ended with the ideological defeat of disbelief and by conveying the wonders of creation and qur'anic morality so that people can live by it. considering the state of the world today, which leads people into the downward spiral of violence, corruption and conflict, it is clear that this service has to be provided more speedily and effectively. otherwise, it may be too late. e it is no exaggeration to say that the collection of books by harun yahya have assumed this leading role. by the will of god, these books will be a means through which people in the 21st centur

sh card, the oppression policy of communist china and eastern turkestan,palestine, solution: the values of the qur'an, the winter of islam and its expected spring, articles 1-2-3, aweapon of satan: romanticism, the light of the qur' an destroyed satanism, signs from the chapter of the cave to the last times, signs of the last day, the last times and the beast of the earth, truths 1-2, the western world turns to god, the evolution deceit, precise answers to evolutionists, the blunders of evolutionists, confessions of evolutionists, the misconception of the evolution of the species, the qur'an denies darwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is

of evolutionists, confessions of evolutionists, the misconception of the evolution of the species, the qur'an denies darwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of darwinism, the collapse of the theory of evolution in 20 questions, engineering in nature, technology mimics nature, the impasse of evol

GNOSTIC CATECHISM

od. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things that i should value and of which 1 coul

reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be gained by joining the most predominant and world-wide combination of rites. there is no question that an important side of the tentative consideration was whether, were such a course adopted, the order of the golden dawn might profit thereby'50[50. this was not exactly the whole truth for waite already knew enough of masonic ceremonial and its symbolism to satisfy the needs of any reconstituted rituals within the golden dawn, and his furth

, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understandi

derstood, in view of other rumours, that i have held for many years, and still hold, the warrant of the helvetian priory which placed the rite in my hands. you might tell me further about those 'printed reports that the templar great priory of england has taken over the c.b.c.s' in this country. i have heard nothing about it and cannot imagine what it means, as there is nothing less likely in the world of masonry than that it should attempt to work them here'82[82. with the failure to propagate its most important rite, waite's 'secret council of rites' had, masonically speaking, long since come to naught. he had attempted to resurrect it in 1922 but the attempt came to nothing; there were, however, other ways to propagate the secret tradition. ever since his marriage in 1888 waite had offi

his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added to those that existed already in the world of english masonry. on reflection however, it seemed to me that here was the most convenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the publishing house of rider& co, and 'proposed by inspiration a great new masonic encyclopaedia'96[96. a draft agreement was drawn up in june and by 3 ju

GNOSTIC HANDBOOK

nosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:christ, gods and spirits, the seven spirits (logoii, the seven planes, the earth and the underworld, the immortals. 4 the secret of saturn the secr

underworld, the immortals. 4 the secret of saturn the secret of saturn, perceptional dualism, the watchers of enoch, archons, dominions and thoughts that run wild, the battle within, summary:the nature of evil in gnosticism. 5 the gnostic concept of time the gnostic concept of time (yugas, historical models of cyclic time, rene guenon and julius evola and evola and "the revolt against the modern world. 6 the gnostic view of time ii the great year, egyptian star gnosis and heraldic cycles. 7 the continuum of the gnosis the gnostic identity message, origins, the israel connection, el, yahweh and reconsidering the bible, the sacred serpent, israel on the world stage, the druid connection, the essene link, the essenes, jesus and the foundations of gnosticism, table of contents the gnostic han

s not mean book learning, even tradition, it is a direct experience of the divine, the flash of wisdom that is brought when we meet god face to face. certainly gnosticism has certain key motifs, certain perennial ideals, which we will examine in the course of this book. however, we must appreciate that there are gnostic trends in most religious traditions. whether we are talking about odin on the world tree and his flash of wisdom as he grasped the runes or whether we are talking on the mystic achieving wisdom after days of penance and fasting, both are essentially gnostic. in some ways the best way to appreciate gnosticism is to use the metaphor of algebra. algebra is a branch of mathematics that uses letters etc to represent numbers and quantities. algebraic is ultimately from arabic al

ards or forms. this too is the vision of the gnosis, the arabic meaning of algebra is pregnant with meaning the reunion of broken parts. the sources of our tradition the gnostic tradition is one that has spanned millenniums, it represents the height of the religious traditions of humanity. its primary points of focus are found within vedic philosophy, zoroastrianism, greek mystery traditions, old world religions (pagan and heathen) and gnosticism. the gnostic tradition is not culturally locked within the christian tradition as many modern exponents seem to profess. it is a pan-gnostic tradition, which spans many traditions and cultural milieus. the primary assumption of the gnostic tradition is that at some point in the dim reaches of time there was a primal universal religion, this religi

is self-referencing, it demands the acceptance of certain pre-defined ideals (such as evolution, progress and the supremacy of the experimental method) and then moulds the data, consciously the gnostic handbook page 9 or unconsciously, to fulfil the data. critiques of the scientific method are many but for the observant the results of the scientific method are most pronounced when he looks at the world itself. the results of unbridled science and rationalism are illustrated in our consumer society, our unquenchable thirst for technology and progress at all costs, and the resulting polluted and dying continents. materialism, rationalism and fundamentalism go hand in hand, once you reject the possibility of a wisdom (gnosis) that is greater than the collective psyche of man, then the mind be

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

me the church. taken as a whole the mystery teachings form what can be best understood as the voice of the gnosis and it is from this voice that ultimately all authentic esoteric teachings come. we have deliberately used the term voice as it represents a living force. far more than just an academic exercise, the gnosis is alive, it is a life transforming vortex, it is the voice originating from a world from which mankind is utterly alienated. gnostic theurgy page 5 the teachings offered in these books may, at first glance, seem to have much in common with materials you could receive from other occult, esoteric or spiritual organisation, but there also much that is at variance. the unique thing about the gnostic tradition is that it really comprehends the condition of modern man and his ali

he cosmic battle- the dualism which is at the centre of modern life, they cannot hope to offer real initiation or real spiritual transformation. it is not enough to have the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which phi

tific and psychological research has validated much of what has been known for centuries within the gnostic schools. but this, of course, has it limits. while modern psychology and science may agree with us that there are altered states of being, even perhaps other dimensions, it is only the gnostic who realises that through correspondence the altered state can be used as a gateway to explore the world outside. certainly it is also only the gnostic who undertakes the adventure to get there. by using the master keys provided in the gnostic and esoteric traditions and correlating these with modern research, the institute for gnostic studies can offer you techniques and theories which will change the way you experience yourself and the world forever. and this, by the way, is the aim of the gn

been meticulously researched to outline what we believe to be a major re-evaluation of man s concept of truth. while nobody can claim to have "the whole truth" we can claim that we have re-discovered the essential gnosis behind the various spiritual systems as they apply to modern man. we have found enough pieces of the puzzle to offer a comprehensive understanding of what is happening behind the world of appearances. what is truth? the best way to understand the question of truth is to travel back to ancient greece and examine the allegory of the cave as used by plato. this allegory, beyond all others, offers us a real insight into the problem of what truth is. plato sees all of humanity as prisoners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall

ners, each of us has been kept chained in a subterranean cavern from birth, facing a dark wall. only a very small amount of light enters the cavern and this comes from a small opening high overhead. because of our chains, we look in opposite direction and hence can only observe the dark shadows which pass along the wall we are facing. these shadows are cast by the men and occurrences of the upper world beyond the overhead opening. our perceptions and hence of the shadows and reflections, platos major contemplation was on what would occur if one of us escaped from the cave? plato s answer is found in his work the republic, where socrates tells us that at first the escaped prisoner would be blinded by the strength of the light of the upper world and would retreat back to the shadows. but onl

GOETIA LUCIFERIAN

h of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian processes, that by the self separating from the natural order do we move in-between the world of waking and dreaming. in the art of primal sorcery this is defined as encircling/ensorcelling the self in the dragon s being. the circle in the modern context of magick and ceremonial workings is not designed to keep forces out, such as being a philosophy which if employed in this manner, will lay a foundation which causes the magician to fail from the start. the circle is a span of self c

lure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. aza

urn back from the path, as the lonely path of godhood shall be marked upon your brow as the mark of cain. as you are shadow, allow yourself to grow close to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the sabbat body of which you shall go forth. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blac

not be pleasant and if your will is weak you have the danger of becoming obsessed with the force. place the circle again in the chamber in the triangle if you have made a doll or effigy to hold the spirit, place the doll in the triangle this is the very meeting place of spirits. burn the incense and very few candles should be lit. the ambience of the chamber should be suitable for bringing their world into ours. ritual evocation with the black mirror spirit n. i do rouse thee from the vessel, tomb of darkness. i summon and call unto thee spirit n. to arise from thy vessel and present thyself in the reflection of this mirror. present yourself in the form of which that is known, impart upon me thy visions of the world of shadows, and that which i seek to know. 30 the spirit should appear in

unto me. welcome unto the spirit welcome spirit n. you are welcomed in this meeting place within the crossroads. i have summoned you forth, to join with me, by the union of heaven and hell. i bind this within this circle, take flesh and desire within thy sigil of calling, which i shall give unto thee life. thou shalt not leave this circle until i am satisfied, for i shall bring you forth into the world of flesh once again. by the sacred center of the arcanum of shadow and light, within the ourabouris circle i am bound and free, yet as you are spirit n. shall you enflesh my desires of which i speak. by my command and will do you bring forth that which i have called you for, that i shall also seek your servitors, those whom obey your command. by the pentacle of solomon have i summoned thee!

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

and uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the eart

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the ph

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

angel 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 northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss, ever espousing a body unluminous, formless and void. go clockwise to the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "agla" do this also in the

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

ttp//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o

ms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translat

GOLDEN DAWN RITUALS A

al orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and

GOLDEN DAWN RITUALS D

hirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or natural and spiritual forces of m and o. the lower and outer ei

GOLDEN DAWN RITUALS J

ion 2 "rtk: i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due

honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. hrwbg: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. trapt: i further promise and swear that with t

f our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and ton

GOLDEN DAWN RITUALS K

st, he strikes forward with the dagger, makes invoking air pentagram, and repeats "oro ibah aozpi. in the names and letters of the great eastern quadrangle, i invoke ye, ye angels of the watchtower of the east (replaces the dagger on the head of the man. takes the chain, goes to the north, raises it on high, shakes thrice, circumambulates with sol and says "stoop not down into the darkly splendid world wherein lieth continually a faithless depth, and hades wrapped in gloom, delighting in unintelligible images, precipitous, winding a black, ever-rolling abyss, ever espousing a body unluminous, formless, and void (reaches north and facing it, shakes chain thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i inv

the body of christ, do this day spiritually bind myself, on behalf of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, withou

onor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that wi

GOLDEN DAWN RITUALS SADD

dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of the suites represented by the elements of the lesser angle. thus, cups to the lesser angle of c, wands to the lesser angle of d, etc. 20 1 3 5 6 4 2 7 8 9 10 numbering sy

the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let 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 el

of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying in the spirit vision. thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. on the contrary, the lower triangle (no. 4) is a force striving upwards. the left and right hand triangles are moving toward the center, while the center square will be the common force. spirit is strong in any position d is strongest acting

GOLDEN DAWN RITUALS SCONTINUED

the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let 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 el

GOLDEN DAWN RITUALS U1

n into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. texriu1 the secret wisdom of the lesser world or microcosm by g.h. frater d.d.c.f. 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all

e magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, i

ted throughout by the rays of the ruach, of which is the material completion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth

GOLDEN DAWN RITUALS U3

od" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. this mystery shalt thou keep from the knowledge of the first order, and still more from that of the outer world, that is a formula, seeing that it is a dangerous secret. now then shalt thou begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their right to

GOLDEN DAWN RITUALS U7

the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored

h the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and the sphere of its operation is yatbc, or rest, and it giveth forms and similitudes unto chaotic matter and it ruleth the sphere of action of l. and jehovah \yhla is the perfection of creation and the life of the world to come. and its archangel is layqpx, the prince of the spiritual strife against evil, and the name of the order of angels is \ylara, the strong and mighty ones who are also called the order of thrones. the angel lphy is also referred unto hnyb. in hmkj is the radix of blue and thence is there a blue color pure and primitive, and glistening with a spiritual light which is reflected unto dsj

illiancy in metallic matter, and it ruleth the sphere of action of the a. and tudw hwla hwhy is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is lapr, the prince of \yklm that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels aynp and aylp are also referred unto this sephira. it especially rules the mineral world. the beams of dsj and of trapt meet in jxn and thence in jxn arises a green, pure, brilliant liquid, and gleaming like an emerald. and the sphere of its operation is that of hgwn of external splendor, producing zeal, love, harmony, and it ruleth the sphere of action of the planet c and the nature of the vegetable world. and twabx \yhla is a god of hosts and of armies, of triumph and of victo

he tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nephesch ha messiah, the soul of the reconciler for earth. and the order of angels is \ca or fl

GOLDEN DAWN RITUALS VENUSZAM16

p 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and 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 the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with 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

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

GOLDEN DAWN RITUALS Z1

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, were yet but an inferior presentment of the higher, fitted to our comprehension "expounder of the sacred mysteries" is the name of the hierophant, and he is "osiris (aeshoorist) in the nether world (st added as a suffix to a name indicates the influence from rtk. 9 the station of hiereus is at the extreme west of the temple and in the lowest point of twklm where he is enthroned in its darkest part, in the quarter represented black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter at the borders of the tplq, he is enthroned upon matter and

sibility of the redemption from evil and even that of evil itself through self sacrifice. it is suspended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is a symbol of tremendous strength and fortitude and is a synthesis of the office of the hiereus as in regards to the temple, as opposed to his office as in regards to the outer world. for these reasons, it should always be worn by the hiereus. the banner of the west completes the symbols of the hiereus. it is thus explained in the zelator grade "the white triangle refers to the three paths 10 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 togethe

eir tails enclose m, the symbol of n. the fire of life above, the waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grad

resting there, but taking his physical life for a material basis, and sends it on into his feet. there he shall again momentarily formulate the name- then, bringing it rushing upwards into the lungs, then shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forward into the universe so as to awaken the corresponding forces of the name in the outer world. standing with his arms out in the form of a cross, when the breath has been imaginatively sent to the feet and back, bring the arms forward in the sign of the enterer, while vibrating the name out into the universe. on completing this, make the sign of silence and remain still, contemplating the force you have invoked. this is the secret traditional mode of pronouncing the divine names by v

and reawakened, the officers become clothed in their godforms and the invisible stations awaken. the procession of officers is then formed in the north in readiness for the mystic circumambulation in the path of light. it is formed in the north, beginning from the station of stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world by the spirit and the waters. the mystic reverse circumambulation forms its procession in the south, beginning from the station of dadouchos, as symbolic of the ending and judgment of the world by d. also, the mystic circumambulation commences by the paths of c and r, as though bringing into action the solar d; while the reverse circumambulation commences beside those of q and x as though br

GOLDEN DAWN RITUALS Z2

e z.2 formulae by g.h. frater d.d.c.f. 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 an introduction to the practical working of the z.2 formulae by g.h. frater d.d.c.f. in the ritual of the enterer are shadowed forth symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practica

he way. l. following it, let the aspirant circumambulate, and pass to the south, then let him halt, and aspire with his whole will, first to the mercy side of the divine ideal, and then to the severity thereof. let him then imagine himself as standing between two great pillars of o and cloud, whose bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. now does the aspirant move unto the west, faces southeast, and repeats alike the speeches of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and re

GOLDEN DAWN RITUALS Z3

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 the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods

e of the god. thus standing, let him endeavor to hear the voice of the god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to

oueris, 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 of tho-oth cease to be in the sign of the enterer and gives the sign of silence, permitting the first real 5 descent of the genius of the candidate, who descends to the invisible station of harpocrates as a witness of the obligation. the hiere

uently also, it is well to use the password then in being as an adjunct to the other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the low

ld. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two nostrils pass up and down the two breaths, as through the two great pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freein

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through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire

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will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat wou

only from the light of the supernals. grant unto me, i beseech thee, the power of the spirit to bring forth the brilliance of eternal splendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in

thy affliction, seek ye always the true stone of the wise" step 7 pass to the east, face your self face to face and say "peace profound my brother/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh 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 high

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 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

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 brethren and loyal member of the body of christ. thou art glorifed and the hope of the world to come. thy powers shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy god. i do project upon thee the light of brilliance that may bring the love, and peace profound" step 15 make the sign of the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a templ

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emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at your side? a glory i had before the world was (all rise) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept (makes the 'l' sign "virgo, isis, mighty mother" second adept (makes the 'v' sign "scorpio, apophis, destroyer" 5 third adept (makes the 'x' sign "sol, osiris, slain and risen" all "isis, apophis, osiris, iao. let th

"let us this day renew ourselves unto the light, for if we cling unto the ruach, then we have the fruits of the ruach which end in the endless grade. if amoun wishes to come after me, he must deny his very self, take up his cross and follow in my steps. whosoever loves his life will lose it, but whosoever loses his life for my sake, will preserve it. what profit does a man show in his gaining the world and destroying himself in the process? what can a man offer in exchange for his life, for if anyone in this fateless and corrupt age is ashamed of me, the son of man will be ashamed of him when he comes with the holy angels in his glory" 6 third adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" second adept "i renounce

birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" all "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cros

"kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without d

nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret through the ages; that i will not perform any ritual of the rosea rubea et aurea crucis before the eyes of any person save for the permission of the chiefs of the order. tiphareth: i further promise and swear that

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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. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty na

ranscend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now

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p 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and 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 the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with 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

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

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the rosy cross 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 seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and of nature, that justly we may boast of the happy time wherein there is not only discovered unto us the half part of the world, which was hitherto unknown and hidden, but he hath also made manifest unto us many wonderful and never-heretofore seen works and creatures of nature, and, moreover, hath raised men, indued with great wisdom, which might partly renew and reduce all arts (in this our spotted and imperfect age) to perfection, so that man might thereby understand his own nobleness and worth, and why he is calle

o us many wonderful and never-heretofore seen works and creatures of nature, and, moreover, hath raised men, indued with great wisdom, which might partly renew and reduce all arts (in this our spotted and imperfect age) to perfection, so that man might thereby understand his own nobleness and worth, and why he is called microcosmus, and how far his knowledge extendeth in nature. although the rude world herewith will be but little pleased, but rather smile and scoff thereat; also the pride and covetousness of the learned is so great, it will not suffer them to agree together; but were they united, they might out of all those things which in our age god doth so richly bestow on us, collect librum naturae, or, a perfect method of all arts. but such is their opposition that they still keep, an

whom they had long expected; they called him by his name, and showed him other secrets out of his cloister, whereat he could not but mightily wonder. he learned there better the arabian tongue, so that the year following he translated the book m (liber mundi) into good latin, which he afterwards brought with 3 him. this is the place where he did learn his medicine and his mathematics, whereat the world hath much cause to rejoice, if there were more love and less envy. after three years he returned again with good consent, shipped himself over sinus arabicus into egypt, where he remained not long, but only took better notice there of the plants and creatures. he sailed over the whole mediterranean sea for to come unto fez, where the arabians had directed him. it is a great shame unto us tha

her many things if there were the like unity and desire of searching out secrets amongst us. of those at fez he often did confess, that their magic was not altogether pure, and also that their cabala was defiled with their religion; but, notwithstanding, he knew how to make good use of the same, and found still more better grounds for this faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of time. thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree and fruit, so likewise is included in the little body of man, the whole great world, whose religion, policy, health, members, nature, language, words, and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven, and ea

kewise is included in the little body of man, the whole great world, whose religion, policy, health, members, nature, language, words, and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven, and earth; and that which is disagreeing with them is error, falsehood, and of the devil, who alone is the first, middle, and last cause of strife, blindness, and darkness in the world. also, might one examine all and several persons upon the earth, he should find that which is good and right is always agreeing within itself, but all the rest is spotted with a thousand erroneous conceits. after two years brother r.c. departed the city fez, and sailed with many costly things into spain, hoping well, as he himself had so well and profitably spent his time in his travel, that

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bra alarum tuarum, jehoenritual of the dead 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 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritu

ble, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of

in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now

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the future thunder forth with uplifted voice, the which, reader, with us desire with all thy heart that it may happen most speedily. frater r.c. confession fraternitatis r.c. ad eruditos europe. chapter 1 whatsoever you have heard, o mortals, concerning our fraternity by the trumpet sound of the fama r.c, do not either believe it hastily, or willfully suspect it. it is jehovah who, seeing how the world is falling to decay, and near its end, doth hasten it again to its beginning, inverting the course of nature, and so what heretofore hath been sought with great pains and daily labour he doth lay open now to those thinking of no such thing, offering it to the willing and thrusting it upon the reluctant, that it may become to the good that which will smooth the troubles of human life and brea

nd strong, to us it is certain that she fetches her last breath. but as commonly even in the same place where there breaketh forth a new disease, nature discovereth a remedy against the same, so amidst so many infirmities 3 of philosophy there do appear the right means, and unto our fatherland sufficiently offered, whereby she may become sound again, and new or renovated may appear to a renovated world. no other philosophy have we than that which is the head of all the faculties, sciences and arts, the which (if we behold our age) containeth much of theology and medicine, but little of jurisprudence; which searcheth heaven and earth with exquisite analysis, or to speak briefly thereof, which doth sufficiently manifest the microcosmic man, whereof if some of the more orderly in the number o

to shew plainly that such secrets are not lightly esteemed by us, and not to spread an opinion abroad among the vulgar that the story concerning them is a foolish thing. for it is not absurd to suppose many are overwhelmed with the conflict of thought which is occasioned by our unhoped graciousness, unto whom (as yet) be unknown the wonders of the sixth age, or who, by reason of the course of the world, esteem the things to come like unto the present, and, hindered by the obstacles of their age, live no other wise in the world than as men blind, who, in the light of noon, discern nothing only by feeling. chapter iv now concerning the first part, we hold that the meditations of our christian father on all subjects which from the creation of the world have been invented, brought forth, and p

, and must not be retarded by difficulties. wherefore should we not freely acquiesce in the only truth than seek through so many windings and labyrinths, if only it had pleased god to lighten unto us the sixth candelabrum? were it not sufficient for us to fear neither hunger, poverty, diseases, nor age? were it not an excellent thing to live always so as if you had lived from the beginning of the world, and should still live to the end thereof? so to live in one place 4 that neither the people which dwell beyond the ganges could hide anything, nor those which live in peru might be able to keep secret their counsels from thee? so to reading one only book as to discern, understand, and remember whatsoever in all other books (which heretofore have been, are now, and hereafter shall come out)

nsels from thee? so to reading one only book as to discern, understand, and remember whatsoever in all other books (which heretofore have been, are now, and hereafter shall come out) hath been, is, and shall be learned out of them? so to sing and play that instead of stony rocks you could draw pearls, instead of wild beasts, spirits, and instead of pluto you could soften the mighty princes of the world? o mortals, diverse is the counsel of god and your convenience, who hath decreed at this time to increase and enlarge the number of our fraternity, the which we with such joy have undertaken, as we have heretofore obtained this great treasure without our merits, yea, without any hope or expectation; the same we propose with such fidelity to put in practice, that neither compassion nor pity f

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ch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our master, o brother of the cross and rose. like him, o adepts of all ages have ye

asons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equ

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

n 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 development. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy, by which thou dost reveal thyself as the perfection of creation, and the light of the world to come. i implore thee to grant unto me the presence of thy archangel layqpx" perform the s.i.r.h. of saturn. trace sigils as required and vibrate powerfully. say "o layqpx, thou prince of spiritual initiation through suffering and of spiritual strife against evil, aid me, i beseech thee, to conquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye

my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy vision that descends from that divine brilliance, the scintillation

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anta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man

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hris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond repair. therefore, the adept will do well not to over expose him/herself to the potency of the solar talisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept

hose glory causeth the gods to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. thou art in all things and from thy mouth did issueth forth the breath that animated all living creatures. thou art the one that illuminates the world by day, yet in the darkness of night thou art the one that illuminates my soul, the center of my being. thou art trapt, the sun in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet wh

step 12 pause while circulating the force within. say: this is the lord of the gods! this is the lord of the universe. this is he whom the winds fear. this is he who having made voice by his commandments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he the begetter 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 jus

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

GOLDEN DAWN RITUALS ZAM24

power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of the outer order, under the dispensation of the chiefs during the ensuing six months. may the light which is behind the veil shine through you from your throne in the east on the fraters and sorors of the order, and lead them to the perfect day" second adept "when the glory of this world passes" third adept "and a great light shines over the splendid sea" chief adept (invests hierophant with robes, assisted by a server "i clothe you with the robe of hierophant. bear it unspotted, my brother, during the period of your office. keep clean your heart beneath it, so it shall sanctify your flesh and prepare you for that great day when you, who are now clothed by the power of the o

the light of thy presence" second adept "the desire of thy house hath eaten me up" third adept "i desire to be dissolved and to be with thee" chief adept "god save you, fraters et sorors. the work of the light for which we have assumed this temple has been accomplished faithfully, and the temple has received its hierophant. by the power in me vested, i now remit it into its due place in the outer world, taking with it the graces and benedictions which at this time we have been permitted to bestow thereon. it is so remitted accordingly. in nomine dei viventis" second adept "et vivificantis" chief adept "qui vivet et regnet in saecula saeculorum" third adept "amen (all adepti give l.v.x. signs, and resume their proper places in the temple. they remove rose crosses) 10 praemonstrator (goes to

GOLDEN DAWN RITUALS ZAM3

return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" healing is a sacred responsibility and blessing that has its roots and tradition in our order as far back as our founder g.h. frater c.r.c. we can only be certain of one thing, the axiom "physician, heal thyself" is a deep, subtle truth. for as we project healing to the world, we heal the deepest part of our infected self, thus, gradually rising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be performed outdoors. but knowing that the moon is full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the full moon, if conditions don't permit to work o

light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing 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 h

ept 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 manifester unto the light. i am he, the grace of the world. the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, the vast one be made obedient unto me" step 12 feeling surrounded and empowered by the

GOLDEN DAWN RITUALS ZAM5

the blackness of evil and of ignorance. this is the light of the holy spirit, shining so intensely and so brilliantly that it appears as black to the naked eye. it is divine brilliance. at any given moment in one's sphere of sensation, there shines a pentagram. when the mind and heart is focused on the spiritual in every aspect of life, the pentagram points upward. this, in effect, is placing the world of matter under the direction of the divine or higher genius as symbolized by spirit ruling of the elements. this pentagram in one's sphere of sensation on a microprosopic level and is the light that shineth in the darkness yet the darkness comprehendeth it not. the averse pentagram is an evil symbol of the world of matter and of shells ruling over the spirit; the filling of one's sphere of

te iao and command the divine light to descend. feel yourself connected and in union with your higher genius. be completely and totally in control of the elements. know that the elements within you have been purified, and recite the following: 7 "i am he, the bornless spirit, having sight in the feet. strong and 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 the earth! i am he whose mouth ever floweth! i am he the begetter and manifester unto the light! i am he, the grace of the world! the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the ea

GOLDEN DAWN RITUALS ZAM6

the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven, and descends again, newborn, on the earth, and the superior and the inferior are increased in power. by this thou wilt partake of the honours of the whole world. and darkness will fly from thee. this is the strength of all powers. with this thou wilt be able to overcome all things, and to transmute all what is fine and what is coarse. in this manner the world was created; the arrangements to follow this road are hidden. for this reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the

and darkness will fly from thee. this is the strength of all powers. with this thou wilt be able to overcome all things, and to transmute all what is fine and what is coarse. in this manner the world was created; the arrangements to follow this road are hidden. for this reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the whole world. it is ended now, what i have said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth 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 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeon

GOLDEN DAWN RITUALS ZAM8

der of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human 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 repres

force. both are applicable, the hexagon would be for spreading energies and the hexagram would be for specific or concentration of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley that he had invented this particular hexagram. after studies of ea

GOLDEN CHAIN AND THE LONELY ROAD

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

depts as part of their on-going solitary initiation into the mysteries. here it must be stated that the use of such substances is the responsibility of the individual and that such practices must be undertaken with due respect and caution. furthermore, the use of such substances is confined to reverential and sacramental consumption. the range of the wort-cunner's pharmacopoeia is as broad as the world -field itself. in practice, different practitioners develop a rapport with different plant-spirits and these become their especial advisors and dream-empowering allies. amongst the most frequently used plant-familiars are those inhabiting belladonna berries, hemp, syrian rue, black hellebore, as well as the entheogenic forms of mycotrope such as liberty cap and fly agaric, collectively known

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

discovered civilization which had achieved a high level of technological advancement:10 it appears [he concluded] that accurate information has been passed down from people to people. it appears that the charts must have originated with a people unknown and they were passed on, perhaps by the minoans and the phoenicians, who were, for a thousand years and more, the greatest sailors of the ancient world. we have evidence that they were collected and studied in the great library of alexandria [egypt] and that compilations of them were made by the geographers who worked there.11 7 historians recognize no civilizations as such prior to 4000 bc. 8 maps of the ancient sea kings, pp. 220-4. 9 ibid, p. 222. 10 ibid, p. 193 11 maps of the ancient sea kings (revised edition, turnstone books, london

actors not subject to verification as the bases for condemnation, seeking in this way to avoid the basic issues .13 a man ahead of his time the late charles hapgood taught the history of science at keene college, new hampshire, usa. he wasn t a geologist, or an ancient historian. it is possible, however, that future generations will remember him as the man whose work undermined the foundations of world history and a large chunk of world geology as well. albert einstein was among the first to realize this when he took the unprecedented step of contributing the foreword to a book hapgood wrote in 1953, some years before he began his investigation of the piri reis map: i frequently receive communications from people who wish to consult me concerning their unpublished ideas [einstein observed

einstein's foreword to earth's shifting crust, p. 1 graham hancock fingerprints of the gods 21 this development began after 4000 bc, and culminated in the emergence of the earliest true civilizations (sumer and egypt) around 3000 bc, soon followed by the indus valley and china. about 1500 years later, civilization took off spontaneously and independently in the americas. since 3000 bc in the old world (and about 1500 bc in the new) civilization has steadily evolved in the direction of ever more refined, complex and productive forms. in consequence, and particularly by comparison with ourselves, all ancient civilizations (and all their works) are to be understood as essentially primitive (the sumerian astronomers regarded the heavens with unscientific awe, and even the pyramids of egypt we

the library of congress, washington dc. for several consecutive weeks he worked there, lost in the search, surrounded by literally hundreds of medieval maps and charts. i found [he reported] many fascinating things i had not expected to find, and a number of charts showing the southern continent. then, one day, i turned a page and sat transfixed. as my eyes fell upon the southern hemisphere of a world map drawn by oronteus finaeus in 1531, i had the instant conviction that i had found here a truly authentic map of the real antarctica. the general shape of the continent was startlingly like the outline of the continent on our modern maps. the position of the south pole, nearly in the center of the continent, seemed about right. the mountain ranges that skirted the coasts suggested the nume

raham hancock fingerprints of the gods 26 the mercator map, showing antarctica s mountains and rivers covered by ice. is it safe, or reasonable, for example, for us to continue to ignore the historical implications of some of the maps made by the sixteenthcentury s most famous cartographer: gerard kremer, otherwise known as mercator? best remembered for the mercator projection, still used on most world maps today, this enigmatic individual (who paid an unexplained visit to the great pyramid of egypt in 156310) was reportedly indefatigable in searching out. the learning of long ago, and spent many years diligently accumulating a vast and eclectic reference library of ancient source maps.11 significantly, mercator included the oronteus finaeus map in his atlas of 1569 and also depicted the a

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

cret alphabets have played a significant role in the history of religion; in the history of secret societies; in the history of intelligence. these last two have often been intimately connected over the centuries. the idea that there is an authentic tradition, whose initiates (and custodians) contact each other using these ancient tools, and whose contact and communication extends to those in the world of the profanes is not an idea that is new or shocking, certainly, to those of us who have experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley

of god! the officer playing the king agrees, saying, it is undoubtedly the true ark of the covenant, most excellent. the high priest opens the ark and removes a book. on reading a few passages, the high priest proclaims, this is a book of the law long lost, but now found. holiness to the lord! the king and scribe agree, and the high priest tells the candidates for initiation, you now see that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaro

reenfield achad, frater, also known as frater parzifal, real name charles robert john stansfeld jones, born 1886, died 1952. frater achad is a key figure in the magical revival of the 20th century. recognized by aleister crowley as his magical son (and presumable heir, achad quickly rose to the leadership and initiatory summits of both crowley s ordo a. a. and the ordo templi orientis (oto. after world war one he and crowley parted company. achad produced a number of remarkable works on the occult, notable for their originality and logical consistency. his book thirty one (liber xxxi) provided the first serious clue to the cipher of the ufonauts. adamski, george, the author of flying saucers have landed (with desmond leslie) and the first major claimant to ufo contact. adamski s legendary

ibed as like saucers skipping over water the basis of the term flying saucer, which has become part of the ufo story ever since. arnold became closely associated with the late magazine publisher raymond a. palmer, for whom he investigated the first men in black incident. ballard, guy warren. founder of the mystical i am movement, ballard was also associated with the fascist silver shirts prior to world war two. george hunt williamson was associated with ballard for a time. 8 allen h. greenfield barker, gray. founder of saucerian publications and author of the first book on the three men in black called they knew too much about the flying saucers. closely associated with albert k. bender, who founded the first ufo group (later suppressed by the three men in black, barker became a leader of

his life. a man intoxicated with god, to borrow one of his biographers terms, crowley was neither a satanist nor black magician. he died in poverty in 1947. under his deathbed was found a considerable sum of money belonging to the ordo templi orientis (oto, which he had declined to spend, even on medicines that might have saved his life. his considerable contributions to the allied war effort in world war two are little known. little understood even by many of his (supposed) followers, his death in the same year that the ufo phenomenon came to public attention seems more than coincidental. damon, frater, the primate of the qabalistic alchemist church. this organization, along with its sister group oaa in britain, is most responsible for decoding and spreading the cipher of the ufonauts. d

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

able as the qabalah. although steeped in western tradition, it has not until now, ever been fully revealed. the enochian magical system appeals to the brain as well as the heart. those who desire seif-initiation or those who seek meaning in their daily life will be attracted to its study. if offers a 'new way' for those who are dissatisfied 4 with their current understanding of themselves and the world in which they live. those who seek for 'scientific answers' and rational explanations for magick will also be drawn, because such explanations are included in this system (detailed in my forthcoming book, enochian physics. enochian magick, with its emphasis on individual study, may better serve those who prefer not to participate in the group ceremonies of more traditional wicca or occult or

rary the student should do nothing the object of which he does not understand; also, if he has any capacity whatever, he will find his own crude rituals more effect ve than the highly polished ones of other people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley

e universe. a more immediate goal for you, the enochian magician, is to gain conscious control over your own lile. these goals can be achieved by progressively entering and experiencing the thirty aethyrs. they can also be achieved by an invocation of your holy guardian angel. the only valid objective in performing any of the lesser rituals is to purify or strengthen an aspect of yourself or your world in order to achieve success in the ultimate ritual. successful completion of the ultimate ritual is the great work of the true magician. enochian magick is nothing less than a path of spiritual development. the rise upward through the thirty aethyrs is a progressive, spiritual journey toward the essential nature of all things.it is a climb from earth through water, air, and fire finto indesc

sly controlled by the magical will. you will learn how to maintain a continuity of consciousness so that lapses or breaks cannot occur, and thus you will be able to remember your dreams as well as your past lives. your everyday life will become more enriched and meaningful. your goal in enochian magick is to obtain an understanding of your life while consciously directing your own destiny. 13 our world according to enochian magick the first step in magick is "travel beyond the world of the senses" aleister crowley, magick without tears the magical system presented by sir john dee, court astrologer to queen elizabeth 1, views the physical world as only the lowest in a graduated series of cosmic planes. there are many invisible worlds surrounding this earth. the reason they are invisible is

anes. there are many invisible worlds surrounding this earth. the reason they are invisible is because they are composed of matter that is so tenuous that our eyes cannot see it. there are many degrees of matter's density. the most dense is the physical plane. the next, more ethereal and very close to the physical plane, is the etheric plane symbolized by the element earth. the next more ethereal world is the astral plane which is usually divided into a lower half, symbolized by the element air, anda higher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconceivable to the human mirad and no descri

GREY W G CONDENSATION OF KABBALAH

ins with its spiritual equivalent which is the sangreal. again we add the concepts and get 0+ 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45, and 4+ 5= 9 again. to complete the decade we project it into a tenth sphere of malchut, or a kingdom. this is the result of all previous spheres being concentrated and pushed through into what was termed the kingdom of god or the normal state of ourselves and nature in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final heave which produced material existence

of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative name of god perfectly. yhvh (i was, i am, i will be. three letters with the second re-used as a final. the kabbalists thought in terms for this by postulating a four world theory, or four distinct advances of consciousness by which god arrived at the state of creation we live in. they classified these as: 1. atzilut or a condition of origination in which god did no more than conceive the bare idea of anything, such as wet-dry, light-dark, and hard-soft, and so forth. because kabbalists saw this as a direct act of god they classified it by a 3 figure 1 developm

f intelligences called angels, one type per sphere into the next condition of: 3. yetzirah or formation. here everything gets shaped and formed into the likeness of what it was supposed to become such as light sky over the earth, hard metal of iron under the earth, wet ocean of salt sea in the earth. lastly the processed consciousness was produced as some time-space-event in physical terms at the world of 4. assiah orexpression. here things become located with very definite placement, such as light sky at noon over this place on earth, wet ocean of salt sea in such a size, depth and locality, hard metal of iron at that particular place in this era and quantity. all this process was said to be governed by planetary or some other celestial phenomena, one per sphere as usual. this entire prod

ty, hard metal of iron at that particular place in this era and quantity. all this process was said to be governed by planetary or some other celestial phenomena, one per sphere as usual. this entire productive process is one of commencing vaguelywith a single idea, then focussing it into clearer and finer detail with each step until it becomes a definite finalised factor of our existence in this world. we ourselves are part of this creation, and we should see each other in that light. it is the yhvh process in us. when kabbalists had assembled this theoretical structure as a scheme whereby god manifested itself out of itself until man and the rest of evident existence appeared out of nothing, they tried to visualise all this as a regular plan they could look at, calculate with, and study

ealised that if god were placed at the top, and man at the bottom which seemed natural, the polarity of the fourth sphere down would be wrong, because it should have been on the masculine right instead of the neutral centre. they solved this problem by considering that if the final creative act were equivalent to the expulsion of an individual from a womb, then the final tenth sphere of the human world, should be another stage lower and the two above it should follow suit to balance the design. this gave figure 3, which left a space below the top three concepts which provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we wer

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to embrace the value of magic. indeed, christ the magus is the ideal of christian magicians. let the intolerant and the self-righteous remember that the religious leaders of his day accused christ himself of evil magic, of commanding demons by the

hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use i

ess. before the evocation, this had remained completely unconscious or, so to speak, in the darkness. with time, the adept learns to quickly recognize these forces whenever they manifest in his or her day-to-day life and to direct their operation to the service of greater psychic unity 5 and harmony. as israel regardie put it "no longer are they [the demons] independent spirits roaming the astral world, or partial systems roaming the unconscious, disrupting the individual's conscious life. they are brought back once more into the personality where they become useful citizens so to speak, integral parts of the psyche, instead of outlaws and gangsters, grievous and dangerous enemies threatening psychic unity and integrity."8 it is frequently easier to recognize the manifestation of these for

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ages, alike in language, legend and religion. i am met by the arrogant notion, that the life of whole centuries was pervaded by a soulless cheerless barbarism; this would at once contradict the loving kindness of god, who has made his sun give light to all times, and while endowing men with gifts of body and soul, has instilled into them the consciousness of a higher guidance: on all ages of the world, even those of worst repute, there surely fell a foison of health and wealth, which preserved in nations of a nobler strain their sense of right and law. one has only to recognise the mild and manly spirit of our higher antiquity in the purity and power of the national viii peeface. laws, or the talent inherited by the thirteenth century in its eloquent, inspired poems, in order justly to ap

owe our knowledge of the goddesses holda, berhta and fricka, as also the myth of the wild hunt which leads us straight to wodan. the tale of the old beggar-wife is a reminiscence of grimnir. of the wise-women, of swan-wives, of kings shut up in hills we should have learnt little from written documents, did not legend spread her light over them; even the myths of the sin-flood and xvi preface. the world's destruction she has not lost sight of to this day. but what is most fondly cherished in her, and woven into the gayest tissues, is the delightful narratives of giants, dwarfs, elves, little 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. th

image-processions, spells and formulas, while retaining their heathen character, were simply clothed in christian forms. in some customs there was little to change: the heathen practice of sprinkling a newborn babe with water (vatni ansa p. 592, dicare p. 108, line 5) closely resembled christian baptism, the sign of the hammer that of the cross, and the ei-ection of tree-crosses the irmensuls and world-trees of paganism. still more significant must appear that passage where voluspa and the bible coincide (p. 811; in the far later solar-lio-s traces of christian teaching are discernible. in a conflux of so many elements it could not but happen, even where the mental conceptions and views of a simple populace unable to do without myths had felt the full force of the revolution, that in its t

ion shaped itself into that of a wild rabble rout, which the people now shunned with horror, as formerly they had thronged to those processions. veiled under the biblical names of cain, ehas, enoch, antichrist, herodias, there come into view the same old myths about moon-spots, giants' buildings, a god of thunder and of storm, the preface. xxxvll gracious (holde) night-dame and the buruing of the world. and what arrests our attention still more is, that to the virgin mary we apply a whole host of charming legends about holda and frouwa, uorns and valkyrs, as the romans did those about venus, juno and the parcae; nay, in the fairy-tale, dame holle and mary can usurp the place of gray-hatted wuotan. what a tender fragrance breathes in those tales of mary, and what has any other poetry to put

m. sog. 9, 56. 175 osinn on horseback calls one evening at a blacksmith's, and has his horse shod; his identity with hermes becomes quite startling in these myths. at other times however it is thorr with his heavy hammer (p. 180) that seeks a lodging, like zeus, and when -he stays the night at the peasant's, loki accompanies thorr (sn. 49; then again heimdallr, calling himself rigr, traverses the world, and founds the families of man. the finnish legend makes wiiinamoinen, ilmarinen and lemminkainen travel (rune 23, quite on a par with o^inn, loki, and hoenir. if now we look from these heathen myths to those in a christian dress and of a later time, the connexion between them can be no enigma: that of perkunos changing into the saviour has already set us the key. either christ and peter jo

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

er period name the giants ditmme dutten; the term lubbe, lubbe likewise indicates their clumsy lubberly nature, and when we nowadays call the devil dumm (stupid, a quondam giant is really meant (see suppl. 1 yet the norse lays contain one feature favourable to the giants. they stand as specimens of a fallen or falling race, which with the strength combines also the innocence and wisdom of the old world, an intelligence more objective and imparted at creation than self-acquired. this half- regretful view of giants prevails particularly in one of the finest poems of the edda, the etymisqvrsa. hymir 2 is called forn iotunn (the old) 54a, as uoxixfrafjios in theocr. 11,9 is ap%aio&lt, and another giant, from whom gods are descended, has actually the proper name forniotr, forneot (p. 240, a

in den alten ziden. in 0. french poems it is either gaiant or paian (pagans) that build walls and towers, e.g. in gerars de viane 1745: les/ors tors, ke sont dantiquitey, ke paian firent par lor grant poestey. conf. money unters. 242-4-7. 250. whatever was put together of enormous blocks the hellenes named cydopean walls, while the modern greeks regard the hellenes themselves as giants of the old world, and give them the credit of those massive structures.2 then, as ancient military roads were constructed of great blocks of stone (strata felison gifuogid, hel. 164, 27, they also were laid to the account of giants: iotna vegar (vise gigantum, seem. 23b; usque ad giganteam viam: entmen wee, mb. 4, 22 (about 1130. the common people in bavaria and salzburg call such a road, which to them is wo

deas for a groundwork, as indications are not wanting of their having equally prevailed among the other teutonic races. before the creation of heaven and earth, there was an immense chasm called gap (hiatus, gaping, or by way of emphasis gap ginnunga (chasm of chasms, corresponding in sense to the greek p^tto. 1 for, as %ao? means both abyss and darkness, so ginnunga- gap seems also to denote the world of mist, out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gaping jaws, has been shewn above, pp. 312-314. yet this void of space had two extremities opposed to one another, muspell (fire) the southern, and nifl (fog) the northern; from muspellsheim proceed light and warmth, from niflheim darkness and deadly cold. in th

hem. but the edda must nrst have distinctly said so. 2 conf. haupt s zeitschr. 3, 156-7. brahma too makes a man out of his own arm, polier 1, 168. creation. 563 who were not created singly, like the giant or the god, but two at once, roan and wife, and then jointly propagate their species. while the huge mass of the giant s body supplied the gods with materials, so that they could frame the whole world out of his different parts, and the dwarfs swarmed in the same giant s flesh as worms; mankind are descended from two trees on the seashore, which the gods endowed with breath and perfect life. they have therefore no immediate connexion with giants. in the ases we see a superior and successful second product, in contrast with the first half-bungled giant affair. on the giants an undue propor

poles of the scandinavian chaos entered into the belief of all teutonic nations, the notion of creation as a whole must have been as widely spread. it has been shewn that the old-german opinion about giants, gods, men and dwarfs closely agreed with the norse; i am now able further to produce, though in inverted order, the same strange connexion described in the edda between a giant s body and the world s creation. four documents, lying far apart in respect of time and place (and these may some day be reinforced by others) transmit to us a notable account of the creation of the first man. but, while the edda uses up the giant s gutted and dismembered frame to make a heaven and earth, here on the contrary the whole world is made use of to create man s body. tv\ conf valso ptf- il 1 3: 6r 6 i

GRIMOIRE OF TURIEL

uld appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put them on, being therewith clothed i may be whiter than snow both in soul and body in thy presence this day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in t

r from my mind, and grant me true zeal, fervour, and intentive spirit of zeal, and prayer, that i may offer up a welh-pleasing sacrifice unto thee. let me use thy ministering spirits and angels, o lord, as thereby i may attain true wisdom and knowledge. our father, etc. credo, etc. ave maria, etc. glory be to the father, son, and holy ghost; as it was in the beginning, is now, and ever shalll be, world without end. amen. holy, holy, holy, lord god of sabaoth, which will come to judge the quick and the dead; thou art alpha and omega, the first and the iast, king of kings, and lord of lords, ioth, abiel, anathiel, aniasim, alganabro, el, sedomel, gayes, hehi, messias, tolosm, elias, eschiros, athanatos; by these thy holy names, and al! others, i do call upon thee and beseech thee, o lord, by

m unto me again at what time soever i shall call thee by the secret grimoire licence to depart: thine own oath, or by thy name, or by thine order, or by thine office which is granted from the creator. and the grace of god be with thee and me and upon the whoie israel of god. amen. glory be to the father, and to the son, and to the holy ghost, as it was in the beginning, is now, and ever shall be, world without end. fiat. fiat. fiat. amen. form of a bond of spirits given by turiel, messenger of the spirits of jupiter: gloria deo in excelsis. i, turiel, messenger of the spirits of jupiter, appointed thereunto by the creator of all things visible and invisible, do swear and promise, and plighting faith and troth unto thee in the presence, by, and before the great lord of heaven and the whole

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

started in germany in the eighteenth century and ended there. such a story has been copied and recopied without investigation and is without foundation. however, this fallacy is being corrected in new editions of leading encyclopedias such as: encyclopaedia britannica, 14th revised edition; modern encyclopedia; webster's unabridged dictionary; histoire des rose croix; encyclopedia americana; the world book; new standard encyclopedia; concise encyclopedia; progressive reference library; new century dictionary; funk and wagnalls dictionary; winston's cumulative loose-leaf encyclopedia and dictionary. we are more concerned with its introduction into the new world. we find here, too, many books and records which give reliable and precise details of the coming to america of the first rosicruci

isdiction coming directly under the guidance of the international council of the order instead of under the sponsorship of the french jurisdiction. and this gave the ancient and mystical order rosae crucis (amorc) of north america a representation in the international council, in its national and international conventions and congresses, and made the american amorc a part of the a.m.o.r.c. of the world. therefore, the a.m.o.r.c. is today the only rosicrucian movement in america having such authority and connections. however, there are other rosicrucian movements in america [4] they use the term or word rosicrucian, but none of these rosicrucian movements or publishing companies or societies use the term rosicrucian order, nor do they use the title ancient and mystical order rosae cruris. e

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 rosicrucian movement in north america having a patent on the symbol of the cross with one rose in its center, which is the true ancient symbol of the order in all lands. therefore, amorc repeats again its statement: it is a part of the worldwide rosicrucian order, most jurisdictions of w

r teachings; does not deal with sex problems, sex practices, or indulgences under the guise of higher teachings; is strictly nonreligious, noncommercial, and not affiliated with any esoteric society, fraternity, fellowship, or movement. in august of 1934 in brussels, belgium, a special conclave of the highest officers of the fourteen outstanding mystical, arcane, and metaphysical movements of the world was held. the object of the conclave was to perpetuate, by the forming of an international organization, the traditional rituals, teachings, laws and principles of each of the respective organizations, and to establish such rules and regulations and method of procedure as would identify each of these outstanding organizations as being authentic and genuine, as distinguished from the number o

erpetuate, by the forming of an international organization, the traditional rituals, teachings, laws and principles of each of the respective organizations, and to establish such rules and regulations and method of procedure as would identify each of these outstanding organizations as being authentic and genuine, as distinguished from the number of movements of a clandestine nature throughout the world. each of these fourteen organizations traces its origin authentically for centuries into the past. the a.m.o.r.c. was the only organization of north america officially recognized at this conclave. the various bodies represented formed what is termed the "federation universelle des ordres et societes initiatiques" various honors were conferred upon the highest officers of amorc represented at

HAMIL THE ROSICRUCIAN SEER

death, immortality, cabala, alchemy, necromancy, astrology and magic in all its branches. not content with claiming cagliostro as his source, irwin in a letter of 1874 to benjamin cox of weston-super-mare, hisfidusachatesinmatters masonic and occult, stated that he had in fact met with the fratres lucis in paris and that fifteen years earlier there had been only twenty-seven members in the whole world; he added that 'all members were bound to keep [their] immediate chiefs postedofall [their] movements. surprisingly, or perhaps not so, this links in with the crowned angel's comments to hockley when questioned about freemasonry; presumablythesociety in france, referred to therein, was the fratres lucis. how often,ifever, the fratreslucismet is not known.ithasallthe apperanceofbeing another

f his sensibility the basic principlesofcraft masonry, brotherly love, relief and truth, and the practice of ceremonies which attempt to instil in a candidate a 'system of morality, veiled in allegory and illustrated by symbols, would have had an attraction.toa certain extent the craft ritual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allmankindat the close of their physical existence. it may also have been a part of his publicpersona,the successful and respectable professional man en255 joying membership of an eminently respectable society. this would not, however, explain the assiduity with which he attended to his masonicduties,thesecreta

be inducted into the zelator grade of thesria.uponhis being elected a member of the college,inabsentia,irwin. by post advanced him to the vii degree ofadeptusexemptus,the highest grade irwin could confer in his college. hockley never attended the bristol collegebutwas pressed by irwin to prepare a paper for them. he sent a copy of one of hiscrystal:experiments 'evenings with indwellersofthespirit world'.averbatimintroduaion17was rapid. within fifteen months of his initiation he became its junior warden and its master in 1867, serving for the customary twelve months. his proficiency in the ritual must have been equally rapidly attained for he was a regular attender at the emulation lodgeofimprovement and served on its committee from 1866 to 1868, ceasing to attend after he had installed his

revdc.m. davies 'all of a sudden he would feel an uncontrollable desire to go home. whatever the hourofnight or day might be, he must set off at once. he felt sure his wife was working the spell, and afterwards found out that such was the case' hockley obviously had a great affection for his wife and spent the thirty-odd years between her death and hisownin trying to contactherthrough the spirit world. as histransitionnoticein light" shows, he was eventually successful.'hemaintained his interest in spiritual255 ism to the end, one of his last visits being to mr.egfinton,"through whose mediumship he received, in writing between slates, a cherished communication from his long departed wife intimating that he would speedily rejoin her' whatever hockley's position had been with denley, by the

ederick hockleyr. a.gilbert263 hockley's letters to the irwins 34 4 extracts concerning hockley from the mackenzie- irwin correspondence905 hockley's evidence to the london dialectical society 96 6theburton episode1007 crystaliomancy, or the art of invocating spirits by the crystal1028 excerpts from the crystal mss1099published material129iraising the devil129iievenings with the indwellers of the world of spirits132iiicorrespondence with robert owen 145 iv contributions to the zoist 184contributionsto the zoist221excite him on, his patient having only once gone to sleep during the process. as he has sown, so may he reap. i am, sir, your obedient servant,fred. hockley.croydon,12november1855.[printed inthezoist,no. lii (january 1856.]220therosicrucianseeri was in burnham in august last, and

HANDBOOK OF EGYPTIAN MYTHOLOGY

ommoseley some of these also passed to irwin after moseley's death in1888-adeath whichmayormay not have been hastened by his occult practices."threeof the manuscripts that irwin did not obtain,thejournalofarosicrucianphilosopher,crystallomancyandtaneachemica,carne into the handsofa. e. waite, who quoted extensivelyfrom the first two in his early works and published a part of the thimathe egyptian world. this map shows the only countries and civilizations known to the egyptians through direct contact up to the end of the second millennium bce. 1 1 introduction what is a myth? if asked this question, most people would reply that a myth is a story that is not true, even though you might want it to be. scholarly arguments about the definition of a myth have been going on for more than 2,000 ye

s a myth? if asked this question, most people would reply that a myth is a story that is not true, even though you might want it to be. scholarly arguments about the definition of a myth have been going on for more than 2,000 years. many definitions have been proposed. among the most common are that myths are stories about gods, myths are sacred stories, myths are stories that explain the way the world is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natur

ld is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world mythology, these interpretations all have flaws, but each of them is applicable to some egyptian myths. in his book on the meaning and functions of myth, g. s. kirk proposed three main categories of myths.2 his first category is myths told for entertainment. this is a r

validity of this category might be challenged, but some cultures do seem to have told one version of a myth for entertainment while another, more secret version, was used in rituals.3 kirk s second category includes operative, iterative, or validatory myths. these are stories about things that may not have really happened, but the stories themselves are thought to have power to transform the real world. such myths tend to be repeated regularly on ritual or ceremonial occasions. to bring about a desirable continuity in nature or society. 4 myths that are used to justify and maintain a particular institution or state of affairs are sometimes known as charter myths. in kirk s third category are explanatory or speculative myths. these may be simple etiological myths that explain the origin of

logy. in order to explore this mythology, we must first look at the geography and history of ancient egypt. myth and geography egypt is a large country in the northeast corner of the continent of africa, but modern geographical terms have little relevance to how the ancient egyptians saw themselves. they had no conception of the huge size of africa. in the third millennium bce the egyptians known world extended only from what are now greece and turkey in the north to what is now ethiopia in the south, and from libya in the west to what is now iraq in the east (see map two. the egyptians believed that they were set apart from the people who lived in these surrounding countries. the ancient word kemet (usually translated as egypt) literally means black land. this referred to the rich black s

HEAVEN HELL

ven and hell by e. a. wallis budge london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. click to view scene from the papyrus of nekht, allowing the deceased and the wife worshipping osiris in the other world, and the manner of the house in which they expect to live, and their vineyard and garden with its lake of water (british museum, no. 10,471, sheet 21) next: preface sacred texts egypt ehh index index previous next p. vi preface the present work is the outcome of two lectures on the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the roya

the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many who wished to continue their inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a

escription of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "field of peace" or "islands of the blessed" and before the close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division

demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed its own other world, and, no doubt, the priests of each city provided the worshippers of their gods with suitable "guides" to the abode of its dead. in the beginning of the dynastic period, however, we find that the cult of osiris was extremely popular, and 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 kingdo

doubt, the priests of each city provided the worshippers of their gods with suitable "guides" to the abode of its dead. in the beginning of the dynastic period, however, we find that the cult of osiris was extremely popular, and 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

HEKAS

on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world. there is a distinct emphasis here on the necessity of the individual recension of the mysteries; this on the surface level creates the scope for a number of diverse and even contrary interpretations of lore and modes of practice, but on the inner there is a congruency of the tradition preserved in the principle afore-mentioned; the 'scattered' effect of external diversity within systematic

to europe, greece, asia minor and beyond. there are zones upon the earth's surface which are terrene corollaries of the physiological chakras and it is from these points that waves of transmission emanate at periodic intervals; these zones may be regarded as the clefts where-from the earth's menstruum issues forth in bloody libation to nourish and permit the replenishment of the stellar core: the world-heart. upon these waves of transmission are borne the seeds of knowledge, oft' carried in the hands of nomad and wayfarer, they are cast out upon the receptive soil of many a-land and culture. although we may on further study find that certain applications and methods of circle-craft stem from specific cultural regions, this does not exclude the likelihood of primitive circle-craft existing

om' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today and in antiquity; but it is here of use to merely give these few examples and thus infer the wealth of interconnection which the seeker may avail himself of. the manner in which terms are spread like the 'scattering' of seeds and the etymology of certain code-words indicates that aspects of the sabbatic tradition are to be found in the middle east, most notably within the tribes w

HELENA BLAVATSKY NIGHTMARE TALES

rested to read my book, qutub: the point, which deals in part with the symbolism of the yezidis, mandaeans and connections between the sabbatic and sufic symbolism. further information pertinent to these and tangential area may be gained from the sufis by idries shah, also the works of lady drower, and in regard to babylonian sorcery i recommend the works of r.c. thompszi, but in that part of the world, atthe time, the case created a delirium of excitement. in the austrian dominions and in those under the doubtful protectorate of turkey, from bucharest down totrieste, no high family felt secure. in those half oriental countries every montecchi has its capuletti, and itwas rumoured that the bloody deed was perpetrated by the prince kara-gueorguevitch, or"tzerno-gueorgey" as he is usually ca

olice could bring to bear, to detect andexpose this consummate sorcerer, who the ruder processes of our ancestors would easily have disposed of--by combustion. persistent enquiry satisfied delessert that the man was neither a hungarian nor was namedde lassa; that no matter how far back his power of "reminiscence" might extend, in his present andimmediate form he had been born in this unregenerate world in the toy-making city of nuremburg; that hewas noted in boyhood for his great turn for ingenious manufactures, but was very wild, and a mauvais sujet.in his sixteenth year he escaped to geneva and apprenticed himself to a maker of watches and instruments.here he had been seen by the celebrated robert houdin, the prestidigitateur. houdin recognizing the lad'stalents, and being himself a make

danger that the subject may pass out ofhis control- if he could will the spirit out, never to return? it is capable of demonstration that themesmerist can act on a subject at a distance of many miles; and it is no less certain that, the majority ofmesmerists know little or nothing of the laws that govern their powers. it may be a pleasant dream to attempt to conceive of the beauties of the spirit-world; but the time can bespent more profitably in a study of the spirit itself, and it is not necessary that the subject for study should bein the spirit-world. nightmare talesan unsolved mystery10 karmic visionsby h. p. blavatsky, under the pen name "sanjna" oh, sad no more! oh, sweet no more! oh, strange no more! by a mossed brook bank on a stone i smelt a wild weed-flower alone; there was a ri

crowned by history withthe unfading laurels of valour, which are those of success. they make a footstool of the fallen enemy andtransform their sire's little kingdom into a great empire. satisfied they could achieve no more for the present,they return to seclusion and to the dreamland of their sweet home. for three lustra more the soul-ego sits at its usual post, beaming out of its windows on the world around.over its head the sky is blue and the vast horizons are covered with those seemingly unfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on the history of every mortal born from woman, and it can neither be sea

arest- secure in its ambush the worm is at work" the running sand which moves downward in the glass, wherein the hours of human life are numbered, runsswifter. the worm has gnawed the blossom of health through its heart. the strong body is found stretchedone day on the thorny bed of pain. the soul-ego beams no longer. it sits still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on the midland sea. an endless line of surf-beaten, black, rugged rocks stretches,hemmed in between the golden sands of the coast and the deep blue waters of the gulf. they offer theirgranite breast to the fierce blows o

HELENA BLAVATSKY THE KEY TO THEOSOPHY

cepts in a form as simple and in language as clear as possible. that it should succeed in making theosophy intelligible without mental effort on the part of the reader, would be too much to expect; but it is hoped that the obscurity still left is of the thought and not of the language, is due to depth and not to confusion. to the mentally lazy or obtuse, theosophy must remain a riddle; for in the world mental as in the world spiritual each man must progress by his own efforts. the writer cannot do the reader's thinking for him, nor would the latter be any the better off if such vicarious thought were possible. the need for such an exposition as the present has long been felt among those interested in the theosophical society and its work, and it is hoped that it will supply information, as

and began with ammonius saccas and his disciples, also called analogeticists, who started the eclectic theosophical system. as explained by professor wilder, they were called so because of their practice of interpreting all sacred legends and narratives, myths and mysteries, by a rule or principle of analogy and correspondence: so that events which were related as having occurred in the external world were regarded as expressing operations and experiences of the human soul. they were also denominated neo-platonists. though theosophy, or the eclectic theosophical system, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed the system to an egyptian priest, pot-amun, who lived in the early days of the ptolema

nginus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all religions, sects, and nations under a common system of ethics, based on eternal verities. q. what have you to show that this is not an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "wisdom-religion" was one in antiquity; and the sameness of primitive religious philosophy is proven to us by the identical doctrines taught to the initiates during the mysteries, an institution once universally diffused. all the old worships indicate the existence of a single theosophy anterior

riter on ammonius in the edinburgh encyclopedia knows what he is talking about, then he describes the modern theosophists, their beliefs, and their work, for he says, speaking of the theodidaktos: he adopted the doctrines which were received in egypt (the esoteric were those of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by contemplation. q. what is your authority for saying this of the ancient theosophists of alexandria? a. an almost countless number of well-known writers. mosheim, one of them, says that: ammoniu

-religion was ever one, and being the last word of possible human knowledge, was, therefore, carefully preserved. it preceded by long ages the alexandrian theosophists, reached the modern, and will survive every other religion and philosophy. q. where and by whom was it so preserved? a. among initiates of every country; among profound seekers after truth-their disciples; and in those parts of the world where such topics have always been most valued and pursued: in india, central asia, and persia. q. can you give me some proofs of its esotericism? a. the best proof you can have of the fact is that every ancient religious, or rather philosophical, cult consisted of an esoteric or secret teaching, and an exoteric (outward public) worship. furthermore, it is a well-known fact that the mysterie

HEPTAMERON

e o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the world, which do govern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invocating the said angels particularly, let him say, o angels supradicti, estote adjutores me petitioni& in adjutorium mihi, in meis rebus& petitionibus. then let him call the angels from the four parts of the world, that ruke the air the same d

to, tandem ruina flebilis miserabilisque& ignis perpetuum inextinguibilis vos manet. venite ergo in nomine adonay zebaoth, adonay amioram: venite, venite, quid tardatis? festinate imperat vobis adonay, saday, rex regum, el, aty, titeip, azia, hyn, jen, minosel, achadan: vay, vaa, ey, haa, eye, exe, el, el, el, hy, hau, hau, hau, va, va, va, va. a prayer to god, to be said in the four parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious spirits, that i by thy will may be made a contemplator of thy divine works, and

the signe of the planet, and the name of the fourth heaven. the angels of the lords day. michael, dardiel, huratapal. the angels of the air ruling on the lords day. varcan, king. his ministers. tus, andas, cynabal. the winde which the angels of the air abovesaid are under. the north-winde. the angel of the fourth heaven, ruling on the lords day, which ought to be called from the four parts of the world. at the east. samael. baciel. atel. gabriel. vionairaba. at the west. anael. pabel. ustael. burchat. suceratos. capabili. at the north. aiel. aniel, vel aquiel. masgabriel. sapiel. matuyel. at the south. haludiel. machasiel. charsiel. uriel. naromiel. the perfume of the lords day. red wheat. the conjuration of the lords day. conjuro& confirmo super vos angeli fortes dei& sancti, in nomine ad

munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels of munday. gabriel, michael, samael. the angels of the air ruling on munday. arcan, king. his ministers. bilet, missabu, abuzaha. the winde which the said angels of the air are subject to. the west-winde. the angels of the first heaven, ruling on munday, which ought to be called from the four parts of the world. from the east. gabriel. gabrael. madiel. deamiel. janael. from the west. sachiel. zaniel. habaiel. bachanael. corabael. heptameron 12 from the north. mael. vuael. valnum. baliel. balay. humastrau. from the south. curaniel. dabriel. darquiel. hanun. anayl. vetuel. the perfume of munday. aloes. the conjuration of munday. conjuro& confirmo super vos angeli fortes& boni, in nomine adonay, adona

is planet, the signe governing that planet, and the name of the fifth heaven. the angels of tuesday. samael. satael. amabiel. the angels of the air ruling on tuesday. samax, king. his ministers. carmax, ismoli, paffran. the winde to which the said angels are subject. the east-winde. heptameron 13 the angels of the fifth heaven ruling on tuesday, which ought to be called from the four parts of the world. at the east. friagne. guael. damael. calzas. arragon. at the west. lama. astagna. lobquin. soncas. jazel. isiael. irel. at the north. rahumel. hyniel. rayel. seraphiel. mathiel. fraciel. at the south. sacriel. janiel. galdel. osael. vianuel. zaliel. the perfume of tuesday. pepper. the conjuration of tuesday. conjuro& confirmo super vos, angeli fortes& sancti, per nomen ya, ya, ya, he, he, h

HINE PHIL ASPECTS OF EVOCATION

zoomorphic image of the man-beast. if we deny our demons then they are indeed .outside. and the self becomes a fortress, for an army at war with itself. in contrast, the babblogue is a trial by catharsis, to understand and unify the dwellers within, rather than deny or subjugate them. the shaman.s journey the central theme of all .magical retirements. of this nature is the journey within. shamans world-wide, and the most powerful religious myths are concerned with this descent into chaos- the confrontation with death, the demon feast, trial by fire, communion with the dead- and the subsequent return- the realisation of power, and the subsequent return to human affairs as an initiate. the core elements in this process can be summarised as follows: phase of departure: summons to depart, sepe

the subsequent return- the realisation of power, and the subsequent return to human affairs as an initiate. the core elements in this process can be summarised as follows: phase of departure: summons to depart, seperation from mundane life, descent. phase of initiation: ordeals, the labyrinth, womb, whales. belly, guides and allies. illumination/transformation phase of return: rebirth, return to world. mastery awareness of this process is a central theme of the contemporary approach to development which has come to be known as chaos magick, an approach which focuses on the examination and removal of belief structures, the cultural conditioning which defines our experience of the world. deliberate self-wounding, to facilitate a return to the .union. with cosmos and chaos that we initially

(someone actually rang me up to ask me if this was .true) 5. that i apparently sodomize former chaos international editor ian read on a regular basis) 6. that i am a blood-drinking .vampire- this .fact. is recounted in 2 books- hearts of darkness by john parker (a socalled .investigative journalist. who purports to examine modern occultism- in the wake of the .satanic child abuse. scare) and the world.s greatest unsolved mysteries- i forget the authors offhand, but they are involved with assap and the society for psychical research. this one stems from a short story which deals with vampiric themes published in chaos international, entitled .droplets. as it was written in the first person, apparently some people have chosen to believe it was me baring my soul. oh dear! 22 functional spiri

in 1984 appears to validate this theory, as it followed an exceptional earthquake in that area, which measured at 5.5 on the richter scale. some accounts of observers of light forms (commonly perceived as ufos) suggested that the manifestations followed the patterns of the fault lines that run under the region. deveraux.s book, earth lights revelation, explores this kind of activity all over the world, and notes the strong connection between ufo sightings and geological faulting. while many ufologists reject the earth lights theory which in part explains ufo encounters as a purely terrestrial phenomena, earth mysteries research is continuing 29 to document evidence to support and further edify deveraux.s ideas. reading accounts of earth light sightings and their relationship to specific r

ions which define the nature, abilities, and functions of the entity. into this information matrix is projected energy, which forms the entity as a whole, which is then able to act, independently of its creator. a purely psychological or subjective account of this process cannot account for the ability of such an entity to manifest results (in accordance with the creator.s intent) in the physical world. following choronzon.s ideas on chaos dynamics, it seems likely to me that in evoking, and thereby creating, an elemental servitor, one could be bringing into existence a structure such as is outlined above. if we can accept (at least in theory) that these structures are capable of retaining information over time, then we could be looking at a partial model for a wide range of phenomena asso

HINE P OVEN READY CHAOS

spent a night sitting in. it seems strange, on reflection, that the appearance of the entity claiming to originate from a newly-disturbed site seems to relate to their experience. what this experience did do, was to lead me to making a more intensive study of earth mysteries and magithwhat is magick? what is magick? several definitions float into my mind, but none of them do it full justice. the world is magical; we might get a sense of this after climbing a mountain and looking down upon the landscape below, or in the quiet satisfaction at the end of one of those days when everything has gone right for us. magick is a doorway through which we step into mystery, wildness, and immanence. we live in a world subject to extensive and seemingly, allembracing systems of social& personal control

. changing your circumstances so that you strive to live according to a developing sense of personal responsibility; that you can effect change around you if you choose; that we are not helpless cogs in some clockwork universe. all acts of personal/collective liberation are magical acts. magick leads us into exhiliration and ecstacy; into insight and understanding; into changing ourselves and the world in which we participate. through magick we may come to explore the possibilities of freedom. surely this is simple enough? but no, magick has become obsfucated under a weight of words, a welter of technical terms which exclude the uninitiated and serve those who are eager for a scientific jargon with which to legitimise their enterprise 6 phil hine into something self-important and pompous

words, a welter of technical terms which exclude the uninitiated and serve those who are eager for a scientific jargon with which to legitimise their enterprise 6 phil hine into something self-important and pompous. abstract spiritual spaces have been created in the midst of which tower the babellike lego constructions of inner planes, spiritual hierarchies and occult truths which forget that the world around us is magical. the mysterious has been misplaced. we search through dead languages and tombs for secret knowledge, ignoring the mystery of life that is all around us. so for the moment, forget what you ve read about spiritual enlightenment, becoming a 99th level magus and impressing your friends with high-falutin gobbledygook. magick is surprisingly simple. what can it offer? 1.a mean

define the limits of what you may become. 2.ways to examine your life to look for, understand and modify behaviour, emotional and thought patterns which hinder learning and growth. 3.increase of confidence and personal charisma. 4.a widening of your perception of just what is possible, once you set heart and mind on it. 5.to develop personal abilities, skills and perceptions- the more we see the world, the more we appreciate that it is alive. 6.to have fun. magick should be enjoyed. 7.to bring about change- in accordance with will. magick can do all this, and more. it is an approach to life which begins at the most basic premises- what do i need to survive- how do i want to live- who do i want to be- and then gives a set of conceptual weapons and techniques for achieving those aims. chaos

learning to do magick requires that you develop a set of skills and abilities and if you re going to get involved in all this weird stuff, why not do it to the best of your ability? 4. deconditioning. the chaos paradigm proposes that one of the primary tasks of the aspiring magician is to thoroughly decondition hirself from the mesh of beliefs, attitudes and fictions about self, society, and the world. our ego is a fiction of stable self-hood which maintains itself by perpetuating the distinctions of what i am/what i am not, what i like/what i don t like, beliefs about ones politics, religion, gender preference, degree of free will, race, subculture etc all help maintain a stable sense of self, whilst the little ways in which we pull against this very stability allows us to feel as though

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

rious madame blavatsky settled permanently in london early in 1887. together with colonel henry olcott and william q judge she had founded the theosophical society in new york city in 1875. a london branch was formed three years later but there was little public interest in great britain until 188 i when h. p. sinnett, who had been one of madame blavatsky's converts in india, published his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golde

houghton's irritation, regularly sold me books that had no connection with occultism. at that time my lack of interest in arcane knowledge was total; indeed, it still is except in relation to the history of ideas or, if one likes, the study of 'intellectual underworlds' or sub-cultures. my preoccupation with the latter began in 1960 when i commenced the research for urania's children: the strange world of theastrologers; which was eventually published in 1967. in the course of investigating the extraordinary expansion of interest in astrology that began in great britain during the 1890s i discovered a. e. waite's shadows of life and thought (1938, and read his tantalizingly obscure account of the origins of the hermetic order of the golden dawn and his own experiences in the order. bewilde

n it up s hopeless, and so dl not mention it to you. however, you will soon have them. wilson gets them from spain, where the lant grows in the hedge-rows. in england it can only be grown m a hot-ho se. thank you for your kind offer to hel me m gettmg them. i had ordered wilson to get me both the mcense and the retort. he has sent me some of the former, and i hope soon to have the latter. all the world and his wife will be going to paris except ourselves. we are getting superannuated and do not care to stir. we wish you every possible enjoyment t ere and a sa e return. we do not at this moment want anythmg from pans, or we would have been glad to avail ourselves of your kind offer. we are tolerably well, i am glad to say. mrs ayton joins me in kind regards. 6 7 chacombe vicarage 25 april 1

t till i see her' ayton wrote on 25 july 1889. mrs b. was none other than annie besant (1847-1933, the theosophical society's latest and almo t unbelievably spectac,ul r recruit. arthur h. nethercott descnbed her road to the t.s. iii the first chapter of his masterly the first five lives of annie besant (1961: in 1885, before she was forty, mrs annie besant was known all over the english-speaking world, and by many people on the continent, as one of the most remarkable women of her day. she was a freethinker; a consorter with materialists like charles bradlaugh; an agitator in radical political circl,es, agai .like bradlaugh; a feminist; an early convert to fabian socialism, through the agency of bernard shaw; a. teacher of science; an author-editor-publisher; the first prornment woman to

nd neighbourhood lectunng and grvmg great satisfaction there. i a. p. sinnett, editor of the allahabad pioneer and already a spiritualist, met madame blavatskyand colone.l olcott soon a ter they landed in bombay in 1879. his new theosophical preoccupations led to his dismissal from his editorial employment and he returned to london to write about his communications with the mahatmas in the occult world (1881) and esoteric buddhism (1883. the british theosophical society now changed its name to the london lodge of the theosophical society with sinnett as its president. when madame blavatsky finally settled in london in 1887 she founded the blavatsky lodge with the esoteric section as a cult within a cult. the london lodge' had no e.s. madame blavatsky found it convenient to ignore sinnett

HP LOVECRAFT A DARK LORE

be conceivably a survival. a survival of a hugely remote period when. consciousness was manifested, perhaps, in shapes and forms long since withdrawn before the tide of advancing humanity. forms of which poetry and legend alone have caught a flying memory and called them gods, monsters, mythical beings of all sorts and kinds- algernon blackwood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality

g in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden eons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together

ny known type of art belonging to civilisation's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it. something frightfully suggestive of old and unhallowed cycles of life in which our world and our conceptions have no part. and yet, as the members severally shook their heads

and whilst high up on the west greenland coast had encountered a singular tribe or cult of degenerate esquimaux whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other esquimaux knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and aro

the heterogeneous cult. but before many questions were asked, it became manifest that something far deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with surprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. those old ones were gone now, inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

technique which art experts ought to remark and puzzle over. in the end i must rely on the judgment and standing of the few scientific leaders who have, on the one hand, sufficient independence of thought to weigh my data on its own hideously convincing merits or in the light of certain primordial and highly baffling myth cycles; and on the other hand, sufficient influence to deter the exploring world in general from any rash and over-ambitious program in the region of those mountains of madness. it is an unfortunate fact that relatively obscure men like myself and my associates, connected only with a small university, have little chance of making an impression where matters of a wildly bizarre or highly controversial nature are concerned. it is further against us that we are not, in the

ips were loaded. we were marvelously well-equipped for our specific purposes, and in all matters pertaining to supplies, regimen, transportation, and camp construction we profited by the excellent example of our many recent and exceptionally brilliant predecessors. it was the unusual number and fame of these predecessors which made our own expedition- ample though it was- so little noticed by the world at large. as the newspapers told, we sailed from boston harbor on september 2nd, 1930, taking a leisurely course down the coast and through the panama canal, and stopping at samoa and hobart, tasmania, at which latter place we took on final supplies. none of our exploring party had ever been in the polar regions before, hence we all relied greatly on our ship captains- j. b. douglas, command

hobart, tasmania, at which latter place we took on final supplies. none of our exploring party had ever been in the polar regions before, hence we all relied greatly on our ship captains- j. b. douglas, commanding the brig arkham, and serving as commander of the sea party, and georg thorflnnssen, commanding the barque miskatonic- both veteran whalers in antarctic waters. as we left the inhabited world behind, the sun sank lower and lower in the north, and stayed longer and longer above the horizon each day. at about 62 south latitude we sighted our first icebergs- tablelike objects with vertical sides- and just before reaching the antarctic circle, which we crossed on october 20th with appropriately quaint ceremonies, we were considerably troubled with field ice. the falling temperature b

thickly packed, we regained open water at south latitude 67, east longitude 175 on the morning of october 26th a strong land blink appeared on the south, and before noon we all felt a thrill of excitement at beholding a vast, lofty, and snow-clad mountain chain which opened out and covered the whole vista ahead. at last we had encountered an outpost of the great unknown continent and its cryptic world of frozen death. these peaks were obviously the admiralty range discovered by ross, and it would now be our task to round cape adare and sail down the 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 cons

nts, provisions, gasoline tanks, experimental ice-melting outfit, cameras, both ordinary and aerial, aeroplane parts, and other accessories, including three small portable wireless outfits- besides those in the planes- capable of communicating with the arkham s large outfit from any part of the antarctic continent that we would be likely to visit. the ship s outfit, communicating with the outside world, was to convey press reports to the arkham advertiser's powerful wireless station on kingsport head, massachusetts. we hoped to complete our work during a single antarctic summer; but if this proved impossible, we would winter on the arkham, sending the miskatonic north before the freezing of the ice for another summer s supplies. i need not repeat what the newspapers have already published

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ere confined to the repetition of a single, mad word of all too obvious source "tekeli-li! tekeli-li" document modified: 03/10/2000 09:27onbeyond the wall of sleep by h.p. lovecraft written 1919 published october 1919 in pine cones, vol. 1, no. 6, p. 2-10 i have often wondered if the majority of mankind ever pause to reflect upon the occasionally titanic significance of dreams, and of the obscure world to which they belong. whilst the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences- freud to the contrary with his puerile symbolism- there are still a certain remainder whose immundane and ethereal character permit of no ordinary interpretation, and whose vaguely exciting and disquieting effect suggests possible minute

ing had met on equal terms; that in his dream existence the man was himself a luminous thing of the same race as his enemy. this impression was sustained by his frequent references to flying through space and burning all that impeded his progress. yet these conceptions were formulated in rustic words wholly inadequate to convey them, a circumstance which drove me to the conclusion that if a dream world indeed existed, oral language was not its medium for the transmission of thought. could it be that the dream soul inhabiting this inferior body was desperately struggling to speak things which the simple and halting tongue of dullness could not utter? could it be that i was face to face with intellectual emanations which would explain the mystery if i could but learn to discover and read the

y near the end, and as darkness fell he dropped off into a troubled sleep. i did not strap on the straightjacket as was customary when he slept, since i saw that he was too feeble to be dangerous, even if he woke in mental disorder once more before passing away. but i did place upon his head and mine the two ends of my cosmic "radio" hoping against hope for a first and last message from the dream world in the brief time remaining. in the cell with us was one nurse, a mediocre fellow who did not understand the purpose of the apparatus, or think to inquire into my course. as the hours wore on i saw his head droop awkwardly in sleep, but i did not disturb him. i myself, lulled by the rhythmical breathing of the healthy and the dying man, must have nodded a little later. the sound of weird lyr

HP LOVECRAFT CELEPHAIS

ions of london, so there were not many to speak to him and to remind him who he had been. his money and lands were gone, and he did not care for the ways of the people about him, but preferred to dream and write of his dreams. what he wrote was laughed at by those to whom he showed it, so that after a time he kept his writings to himself, and finally ceased to write. the more he withdrew from the world about him, the more wonderful became his dreams; and it would have been quite futile to try to describe them on paper. kuranes was not modern, and did not think like others who wrote. whilst they strove to strip from life its embroidered robes of myth and to show in naked ugliness the foul thing that is reality, kuranes sought for beauty alone. when truth and experience failed to reveal it

ake 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, and where he had hoped to die. it was moonlight, and he had stolen out into the fragrant summer night, through the gardens

ut had plodded on as though summoned toward some goal. he dared not disobey the summons for fear it might prove an illusion like the urges and aspirations of waking life, which do not lead to any goal. then he had been drawn down a lane that led off from the village street toward the channel cliffs, and had come to the end of things to the precipice and the abyss where all the village and all the world fell abruptly into the unechoing emptiness of infinity, and where even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed

HP LOVECRAFT COOL AIR

heard, save for certain sounds as of some gasoline-driven mechanism; since his step was soft and gentle. i wondered for a moment what the strange affliction of this man might be, and whether his obstinate refusal of outside aid were not the result of a rather baseless eccentricity. there is, i reflected tritely, an infinite deal of pathos in the state of an eminent person who has come down in the world. i might never have known dr. mu oz had it not been for the heart attack that suddenly seized me one forenoon as i sat writing in my room. physicians had told me of the danger of those spells, and i knew there was no time to be lost; so remembering what the landlady had said about the invalid's help of the injured workman, i dragged myself upstairs and knocked feebly at the door above mine

HP LOVECRAFT DAGON

king up my pack, i started for the crest of the eminence. i have said that the unbroken monotony of the rolling plain was a source of vague horror to me; but i think my horror was greater when i gained the summit of the mound and looked down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicular as i had imagined. ledges and outcroppings of rock afforded fairly easy footholds

bestowed rays of the ascending moon. that it was merely a gigantic piece of stone, i soon assured myself; but i was conscious of a distinct impression that its contour and position were not altogether the work of nature. a closer scrutiny filled me with sensations i cannot express; for despite its enormous magnitude, and its position in an abyss which had yawned at the bottom of the sea since the world was young, i perceived beyond a doubt that the strange object was a well-shaped monolith whose massive bulk had known the workmanship and perhaps the worship of living and thinking creatures. dazed and frightened, yet not without a certain thrill of the scientist's or archaeologist's delight, i examined my surroundings more closely. the moon, now near the zenith, shone weirdly and vividly ab

e surface i could now trace both inscriptions and crude sculptures. the writing was in a system of hieroglyphics unknown to me, and unlike anything i had ever seen in books, consisting for the most part of conventionalised aquatic symbols such as fishes, eels, octopi, crustaceans, molluscs, whales and the like. several characters obviously represented marine things which are unknown to the modern world, but whose decomposing forms i had observed on the ocean-risen plain. it was the pictorial carving, however, that did most to hold me spellbound. plainly visible across the intervening water on account of their enormous size was an array of bas-reliefs whose subjects would have excited the envy of a dore. i think that these things were supposed to depict men- at least, a certain sort of men;

HP LOVECRAFT EX OBLIVIONE

ved the irradiate refuge of sleep. in my dreams i found a little of the beauty i had vainly sought in life, and wandered through old gardens and enchanted woods. once when the wind was soft and scented i heard the south calling, and sailed endlessly and languorously under strange stars. once when the gentle rain fell i glided in a barge down a sunless stream under the earth till i reached another world of purple twilight, iridescent arbours, and undying roses. and once i walked through a golden valley that led to shadowy groves and ruins, and ended in a mighty wall green with antique vines, and pierced by a little gate of bronze. many times i walked through that valley, and longer and longer would i pause in the spectral half-light where the giant trees squirmed and twisted grotesquely, an

mples. and alway the goal of my fancies was the mighty vine-grown wall with the little gate of bronze therein. after a while, as the days of waking became less and less bearable from their greyness and sameness, i would often drift in opiate peace through the valley and the shadowy groves, and wonder how i might seize them for my eternal dwelling-place, so that i need no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not mo

latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley and a sacred grove with temples, and a high wall pierced by a little bronze gate. when i saw this lore, i knew that it touched on the scenes i had haunted, and i therefore read long in the yellowed papyrus. some of the dream-sages wrote gorgeously of the wonders beyond the irrepassable

HP LOVECRAFT FROM BEYOND

had once been the prey of failure, solitary and melancholy; but now i knew, with nauseating fears of my own, that he was the prey of success. i had indeed warned him ten weeks before, when he burst forth with his tale of what he felt himself about to discover. he had been flushed and excited then, talking in a high and unnatural, though always pedantic, voice "what do we know" he had said "of the world and the universe about us? our means of receiving impressions are absurdly few, and our notions of surrounding objects infinitely narrow. we see things only as we are constructed to see them, and can gain no idea of their absolute nature. with five feeble senses we pretend to comprehend the boundlessly complex cosmos, yet other beings with wider, stronger, or different range of senses might

must have been frightful- i could hear the screams up here in spite of all i was seeing and hearing from another direction, and later it was rather awful to find those empty heaps of clothes around the house. mrs. updike's clothes were close to the front hall switch that's how i know she did it. it got them all. but go long as we don't move we're fairly safe. remember we're dealing with a hideous world in which we are practically helpless. keep still" the combined shock of the revelation and of the abrupt command gave me a kind of paralysis, and in my terror my mind again opened to the impressions coming from what til-linghast called "beyond" i was now in a vortex of sound and motion, with confused pictures before my eyes. i saw the blurred outlines of the room, but from some point in spac

till, but seemed ever floating about with some malignant purpose. sometimes they appeared to devour one another, the attacker launching itself at its victim and instan-taneously obliterating the latter from sight. shudderingly i felt that i knew what had obliterated the unfortunate serv-ants, and could not exclude the thing from my mind as i strove to observe other properties of the newly visible world that lies unseen around us. but tillinghast had been watching me and was speaking "you see them? you see them? you see the things that float and flop about you and through you every moment of your life? you see the creatures that form what men call the pure air and the blue sky? have i not succeeded in breaking down the barrier; have i not shown you worlds that no other living men have seen"

. don't know, ehl you'll know soon enough. look at me- listen to what i say- do you suppose there are really any such things as time and magnitude? do you fancy there are such things as form or matter? i tell you, i have struck depths that your little brain can't picture. i have seen beyond the bounds of infinity and drawn down daemons from the stars. i have harnessed the shadows that stride from world to world to sow death and madness. space belongs to me, do you hear? things are hunting me now- the things that devour and dissolve- but i know how to elude them. it is you they will get, as they got the servants. stirring. dear sir? i told you it was dangerous to move, i have saved you so far by telling you to keep still- saved you to see more sights and to listen to me. if you had moved, t

HP LOVECRAFT HERBERT WEST REANIMATOR

son "the harlem smoke" the negro had been knocked out, and a moment s examination shewed us that he would permanently remain so. he was a loathsome, gorilla-like thing, with abnormally long arms which i could not help calling fore legs, and a face that conjured up thoughts of unspeakable congo secrets and tom-tom poundings under an eerie moon. the body must have looked even worse in life- but the world holds many ugly things. fear was upon the whole pitiful crowd, for they did not know what the law would exact of them if the affair were not hushed up; and they were grateful when west, in spite of my involuntary shudders, offered to get rid of the thing quietly- for a purpose i knew too well. there was bright moonlight over the snowless landscape, but we dressed the thing and carried it hom

st who first noticed the falling plaster on that part of the wall where the ancient tomb masonry had been covered up. i was going to run, but he stopped me. then i saw a small black aperture, felt a ghoulish wind of ice, and smelled the charnel bowels of a putrescent earth. there was no sound, but just then the electric lights went out and i saw outlined against some phosphorescence of the nether world a horde of silent toiling things which only insanity- or worse- could create. their outlines were human, semi-human, fractionally human, and not human at all- the horde was grotesquely heterogeneous. they were removing the stones quietly, one by one, from the centuried wall. and then, as the breach became large enough, they came out into the laboratory in single file; led by a talking thing

HP LOVECRAFT HISTORY OF THE NECRONOMICON

r in the final version of the essay. the explanation is that the index did not exist at this time, as further research must have revealed to lovecraft] the original arabic was lost before olaus' time& the last known greek copy perished in salem in 1692. the work was printed in the 15th, 16th& 17th centuries, but few copies are extant. wherever existing, it is carefully guarded for the sake of the world's welfare& sanity. once a man read through the copy in the library of miskatonic university at arkham- read it through& fled wild-eyed into the hills. but that is another story- in yet another letter (to james blish and william miller, 1936, lovecraft says: you are fortunate in securing copies of the hellish and abhorred necronomicon. are they the latin texts printed in germany in the fiftee

HP LOVECRAFT HYPNOS

steries, and he assented without speaking a word. afterward i found that his voice was music-the music of deep viols and of crystalline spheres. we talked often in the night, and in the day, when i chiseled busts of him and carved miniature heads in ivory to immortalize his different expressions. of our studies it is impossible to speak, since they held so slight a connection with anything of the world as living men conceive it. they were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep- those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. the cosmos of our waking knowledge, born from suc

his fear with anything in particular; but then i began to see that he must be looking at a special spot on the celestial vault whose position at 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. m

HP LOVECRAFT NYARLATHOTEP

whispered warnings and prophecies which no one dared consciously repeat or acknowledge to himself that he had heard. a sense of monstrous guilt was upon the land, and out of the abysses between the stars swept chill currents that made men shiver in dark and lonely places. there was a demoniac alteration in the sequence of the seasons the autumn heat lingered fearsomely, and everyone felt that the world and perhaps the universe had passed from the control of known gods or forces to that of gods or forces which were unknown. and it was then that nyarlathotep came out of egypt. who he was, none could tell, but he was of the old native blood and looked like a pharaoh. the fellahin knelt when they saw him, yet could not say why. he said he had risen up out of the blackness of twenty-seven centu

it hinted abroad that those who knew nyarlathotep looked on sights which others saw not. it was in the hot autumn that i went through the night with the restless crowds to see nyarlathotep; through the stifling night and up the endless stairs into the choking room. and shadowed on a screen, i saw hooded forms amidst ruins, and yellow evil faces peering from behind fallen monuments. and i saw the world battling against blackness; against the waves of destruction from ultimate space; whirling, churning, struggling around the dimming, cooling sun. then the sparks played amazingly around the heads of the spectators, and hair stood up on end whilst shadows more grotesque than i can tell came out and squatted on the heads. and when i, who was colder and more scientific than the rest, mumbled a

HP LOVECRAFT POETRY AND THE GODS

secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond 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 befo

astraea fled to the skies, and the waves of our bidding encompassed all the land saving this high peak alone. amidst this chaos, prepared to herald his coming yet to conceal his arrival, even now toileth our latest born messenger, in whose dreams are all the images which other messengers have dreamed before him. he it is that we have chosen to blend into one glorious whole all the beauty that the world hath known before, and to write words wherein shall echo all the wisdom and the loveliness of the past. he it is who shall proclaim our return and sing of the days to come when fauns and dryads shall haunt their accustomed groves in beauty. guided was our choice by those who now sit before the corycian grotto on thrones of ivory, and in whose songs thou shalt hear notes of sublimity by which

eized the maiden and bore her up toward the fading stars, up and westward over unseen seas* many years have passed since marcia dreamt of the gods and of their parnassus conclave. tonight she sits in the same spacious drawing-room, but she is not alone. gone is the old spirit of unrest, for beside her is one whose name is luminous with celebrity: the young poet of poets at whose feet sits all the world. he is reading from a manuscript words which none has ever heard before, but which when heard will bring to men the dreams and the fancies they lost so many centuries ago, when pan lay down to doze in arcady, and the great gods withdrew to sleep in lotos-gardens beyond the lands of the hesperides. in the subtle cadences and hidden melodies of the bard the spirit of the maiden had found rest

HP LOVECRAFT THE ALCHEMIST

ris, roberts, antoines, and armands snatched from happy and virtuous lives when little below the age of their unfortunate ancestor at his murder. that i had left at most but eleven years of further existence was made certain to me by the words which i had read. my life, previously held at small value, now became dearer to me each day, as i delved deeper and deeper into the mysteries of the hidden world of black magic. isolated as i was, modern science had produced no impression upon me, and i laboured as in the middle ages, as wrapt as had been old michel and young charles themselves in the acquisition of demonological and alchemical learning. yet read as i might, in no manner could i account for the strange curse upon my line. in unusually rational moments i would even go so far as to see

HP LOVECRAFT THE BEAST IN THE CAVE

and reluctant mind was now an awful certainty. i was lost, completely, hopelessly lost in the vast and labyrinthine recess of the mammoth cave. turn as i might, in no direction could my straining vision seize on any object capable of serving as a guidepost to set me on the outward path. that nevermore should i behold the blessed light of day, or scan the pleasant bills and dales of the beautiful world outside, my reason could no longer entertain the slightest unbelief. hope had departed. yet, indoctrinated as i was by a life of philosophical study, i derived no small measure of satisfaction from my unimpassioned demeanour; for although i had frequently read of the wild frenzies into which were thrown the victims of similar situation, i experienced none of these, but stood quiet as soon as

; soon i would be enveloped by the total and almost palpable blackness of the bowels of the earth. as i stood in the waning, unsteady light, i idly wondered over the exact circumstances of my coming end. i remembered the accounts which i had heard of the colony of consumptives, who, taking their residence in this gigantic grotto to find health from the apparently salubrious air of the underground world, with its steady, uniform temperature, pure air, and peaceful quiet, had found, instead, death in strange and ghastly form. i had seen the sad remains of their ill-made cottages as i passed them by with the party, and had wondered what unnatural influence a long sojourn in this immense and silent cavern would exert upon one as healthy and vigorous as i. now, i grimly told myself, my opportun

HP LOVECRAFT THE CALL OF CTHULHU

y be conceivably a survival. a survival of a hugely remote period when. consciousness was manifest, perhaps, in shapes and forms long since withdrawn before the tide of advancing humanity. forms of which poetry and legend alone have caught a flying memory and called them gods, monsters, mythical beings of all sorts and kinds- algernon blackwood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality a

ts own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survival in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden aeons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together

ny known type of art belonging to civilization's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it; something frightfully suggestive of old and unhallowed cycles of life in which our world and our conceptions have no part. and yet, as the members severally shook their heads

th; and whilst high up on the west greenland coast had encountered a singular tribe or cult of degenerate eskimos whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other eskimos knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and aro

to the heterogeneous cult. but before many questions were asked it became manifest that something far deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with suprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. these old ones were gone now inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first man, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from

HP LOVECRAFT THE CRAWLING CHAOS

last modified: 12/18/1999 18:46:0the crawling chaos by h.p. lovecraft and elizabeth berkeley written 1920/21 published april 1921 in the united co-operative, vol. 1, no. 3, p. 1-6. of the pleasures and pains of opium much has been written. the ecstasies and horrors of de quincey and the paradis artificiels of baudelaire are preserved and interpreted with an art which makes them immortal, and the world knows well the beauty, the terror and the mystery of those obscure realms into which the inspired dreamer is transported. but much as has been told, no man has yet dared intimate the nature of the phantasms thus unfolded to the mind, or hint at the direction of the unheard-of roads along whose ornate and exotic course the partaker of the drug is so irresistibly borne. de quincey was drawn ba

on dead london, and paris stood up from its damp grave to be sanctified with star-dust. then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths of lands that men never knew were lands. there was not any pounding now, but only the unearthly roaring and hissing of waters tumbling into the rift. the smoke of that rift had changed to steam, and almost hid the world as it grew denser and denser. it seared my face and hands, and when i looked to see how it affected my companions i found they had all disappeared. then very suddenly it ended, and i knew no more till i awaked upon a bed of convalescence. as the cloud of steam from the plutonic gulf finally concealed the entire surface from my sight, all the firmament shrieked at a sudden agony of mad reverb

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

2/18/1999 18:43fithe doom that came to sarnath by h.p. lovecraft written 3 dec 1919 published june 1920 in the scot, no. 44, p. 90-8. there is in the land of mnar a vast still lake that is fed by no stream, and out of which no stream flows. ten thousand years ago there stood by its shore the mighty city of sarnath, but sarnath stands there no more. it is told that in the immemorial years when the world was young, before ever the men of sarnath came to the land of mnar, another city stood beside the lake; the gray stone city of ib, which was old as the lake itseli, and peopled with beings not pleasing to behold. very odd and ugly were these beings, as indeed are most beings of a world yet inchoate and rudely fashioned. it is written on the brick cylinders of kadatheron that the beings of lb

ibes, more hardy than the rest, pushed on to the border of the lake and built sarnath at a spot where precious metals were found in the earth. not far from the gray city of lb did the wandering tribes lay the first stones of sarnath, and at the beings of lb they marveled greatly. but with their marveling was mixed hate, for they thought it not meet that beings of such aspect should walk about the world of men at dusk. nor did they like the strange sculptures upon the gray monoliths of ib, for why those sculptures lingered so late in the world, even until the coming men, none can tell; unless it was because the land of mnar is very still, and remote from most other lands, both of waking and of dream. as the men of sarnath beheld more of the beings of lb their hate grew, and it was not less

oths and jewels and books and tools for artificers and all things of luxury that are known to the people who dwell along the winding river ai and beyond. so sarnath waxed mighty and learned and beautiful, and sent forth conquering armies to subdue the neighboring cities; and in time there sate upon a throne in sarnath the kings of all the land of mnar and of many lands adjacent. the wonder of the world and the pride of all mankind was sarnath the magnificent. of polished desert-quarried marble were its walls, in height three hundred cubits and in breadth seventy-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly o

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

and its precious metals no more. it was long ere any travelers went thither, and even then only the brave and adventurous young men of yellow hair and blue eyes, who are no kin to the men of mnar. these men indeed went to the lake to view sarnath; but though they found the vast still lake itself, and the gray rock akurion which rears high above it near the shore, they beheld not the wonder of the world and pride of all mankind. where once had risen walls of three hundred cubits and towers yet higher, now stretched only the marshy shore, and where once had dwelt fifty million of men now crawled the detestable water-lizard. not even the mines of precious metal remained. doom had come to sarnath. but half buried in the rushes was spied a curious green idol; an exceedingly ancient idol chisele

HP LOVECRAFT THE LURKING FEAR

cause of their peculiar fitness. we had started quietly from the village because of the reporters who still lingered about after the eldritch panic of a month before- the nightmare creeping death. later, i thought, they might aid me; but i did not want them then. would to god i had let them share the search, that i might not have had to bear the secret alone so long; to bear it alone for fear the world would call me mad or go mad itself at the demon implications of the thing. now that i am telling it anyway, lest the brooding make me a maniac, i wish i had never concealed it. for i, and i only, know what manner of fear lurked on that spectral and desolate mountain. in a small motor-car we covered the miles of primeval forest and hill until the wooded ascent checked it. the country bore an

nnaturally large and twisted, and the other vegetation unnaturally thick and feverish, while curious mounds and hummocks in the weedy, fulgurite-pitted earth reminded me of snakes and dead men's skulls swelled to gigantic proportions. fear had lurked on tempest mountain for more than a century. this i learned at once from newspaper accounts of the catastrophe which first brought the region to the world's notice. the place is a remote, lonely elevation in that part of the catskills where dutch civiisation once feebly and transiently penetrated, leaving behind as it receded only a few mined mansions and a degenerate squatter population inhabiting pitiful hamlets on isolated slopes. normal beings seldom visited the locality till the state police were formed, and even now only infrequent troop

ial class about the estate. many of the crowded family degenerated, moved across the valley, and merged with the mongrel population which was later to produce the pitiful squatters. the rest had stuck sullenly to their ancestral mansion, becoming more and more clannish and taciturn, yet developing a nervous responsiveness to the frequent thunderstorms. most of this information reached the outside world through young jan martense, who from some kind of restlessness joined the colonial army when news of the albany convention reached tempest mountain. he was the first of gerrit's descendants to see much of the world; and when he returned in 1760 after six years of campaigning, he was hated as an outsider by his father, uncles, and brothers, in spite of his dissimilar martense eyes. no longer

n and suspicion, and a week later he returned' with spade and mattock to explore the sepulchral spot. he found what he expected- a skull crushed cruelly as if by savage blows-so returning to albany he openly charged the martenses with the murder of their kinsman. legal evidence was lacking, but the story spread rapidly round the countryside; and from that time the martenses were ostracised by the world. no one would deal with them, and their distant manor was shunned as an accursed place. some how they managed to live on independently by the product of their estate, for occasional lights glimpsed from far-away hills attested their continued presence. these lights were seen as late as 1810, but toward the last they became very infrequent. meanwhile there grew up about the mansion and the mo

they were so hideously silent; there was hardly a squeal when one of the last stragglers turned with the skill of long practice to make a meal in accustomed fashion on a weaker companion. 0thers snapped up what it left and ate with slavering relish. then, in spite of my daze of fright and disgust, my morbid curiosity triumphed; and as the last of the monstrosities oozed up alone from that nether world of unknown nightmare, i drew my automatic pistol and shot it under cover of the thunder. shrieking, slithering, torrential shadows of red viscous madness chasing one another through endless, ensanguined condors of purple fulgurous sky. formless phantasms and kaleidoscopic mutations of a ghoulish, remembered scene; forests of monstrous over-nourished oaks with serpent roots twisting and sucki

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ct. of furniture there was only a narrow iron bedstead, a dingy wash-stand, a small table, a large bookcase, an iron music-rack, and three old-fashioned chairs. sheets of music were piled in disorder about the floor. the walls were of bare boards, and had probably never known plaster; whilst the abundance of dust and cobwebs made the place seem more deserted than inhabited. evidently erich zann s world of beauty lay in some far cosmos of the imagination. motioning me to sit down, the dumb man closed the door, turned the large wooden bolt, and lighted a candle to augment the one he had brought with him. he now removed his viol from its motheaten covering, and taking it, seated himself in the least uncomfortable of the chairs. he did not employ the music-rack, but, offering no choice and pla

HP LOVECRAFT THE NAMELESS CITY

nameless city was alive. to crown their grotesqueness, most of them were gorgeously enrobed in the costliest of fabrics, and lavishly laden with ornaments of gold, jewels, and unknown shining metals. the importance of these crawling creatures must have been vast, for they held first place among the wild designs on the frescoed walls and ceiling. with matchless skill had the artist drawn them in a world of their own, wherein they had cities and gardens fashioned to suit their dimensions; and i could not help but think that their pictured history was allegorical, perhaps shewing the progress of the race that worshipped them. these creatures, i said to myself, were to men of the nameless city what the she-wolf was to rome, or some totem-beast is to a tribe of indians. holding this view, i cou

but think that their pictured history was allegorical, perhaps shewing the progress of the race that worshipped them. these creatures, i said to myself, were to men of the nameless city what the she-wolf was to rome, or some totem-beast is to a tribe of indians. holding this view, i could trace roughly a wonderful epic of the nameless city; the tale of a mighty seacoast metropolis that ruled the world before africa rose out of the waves, and of its struggles as the sea shrank away, and the desert crept into the fertile valley that held it. i saw its wars and triumphs, its troubles and defeats, and afterwards its terrible fight against the desert when thousands of its people- here represented in allegory by the grotesque reptiles- were driven to chisel their way down though the rocks in so

the waves, and of its struggles as the sea shrank away, and the desert crept into the fertile valley that held it. i saw its wars and triumphs, its troubles and defeats, and afterwards its terrible fight against the desert when thousands of its people- here represented in allegory by the grotesque reptiles- were driven to chisel their way down though the rocks in some marvellous manner to another world whereof their prophets had told them. it was all vividly weird and realistic, and its connection with the awesome descent i had made was unmistakable. i even recognized the passages. as i crept along the corridor toward the brighter light i saw later stages of the painted epic- the leave-taking of the race that had dwelt in the nameless city and the valley around for ten million years; the r

strange new realm of paradise to which the race had hewed its way through the stone. in these views the city and the desert valley were shewn always by moonlight, golden nimbus hovering over the fallen walls, and half-revealing the splendid perfection of former times, shown spectrally and elusively by the artist. the paradisal scenes were almost too extravagant to be believed, portraying a hidden world of eternal day filled with glorious cities and ethereal hills and valleys. at the very last i thought i saw signs of an artistic anticlimax. the paintings were less skillful, and much more bizarre than even the wildest of the earlier scenes. they seemed to record a slow decadence of the ancient stock, coupled with a growing ferocity toward the outside world from which it was driven by the de

ng down from the passage into the abyss was the head of a steep flight of steps- small numerous steps like those of black passages i had traversed- but after a few feet the glowing vapours concealed everything. swung back open against the left-hand wall of the passage was a massive door of brass, incredibly thick and decorated with fantastic bas-reliefs, which could if closed shut the whole inner world of light away from the vaults and passages of rock. i looked at the step, and for the nonce dared not try them. i touched the open brass door, and could not move it. then i sank prone to the stone floor, my mind aflame with prodigious reflections which not even a death-like exhaustion could banish. as i lay still with closed eyes, free to ponder, many things i had lightly noted in the fresco

HP LOVECRAFT THE OUTSIDER

were no mirrors in the castle, and i merely regarded myself by instinct as akin to the youthful figures i saw drawn and painted in the books. i felt conscious of youth because i remembered so little. outside, across the putrid moat and under the dark mute trees, i would often lie and dream for hours about what i read in the books; and would longingly picture myself amidst gay crowds in the sunny world beyond the endless forests. once i tried to escape from the forest, but as i went farther from the castle the shade grew denser and the air more filled with brooding fear; so that i ran frantically back lest i lose my way in a labyrinth of nighted silence. so through endless twilights i dreamed and waited, though i knew not what i waited for. then in the shadowy solitude my longing for light

d a merry company to a herd of delirious fugitives. i cannot even hint what it was like, for it was a compound of all that is unclean, uncanny, unwelcome, abnormal, and detestable. it was the ghoulish shade of decay, antiquity, and dissolution; the putrid, dripping eidolon of unwholesome revelation, the awful baring of that which the merciful earth should always hide. god knows it was not of this world- or no longer of this world- yet to my horror i saw in its eaten-away and bone-revealing outlines a leering, abhorrent travesty on the human shape; and in its mouldy, disintegrating apparel an unspeakable quality that chilled me even more. i was almost paralysed, but not too much so to make a feeble effort towards flight; a backward stumble which failed to break the spell in which the namele

HP LOVECRAFT THE PICTURE IN THE HOUSE

d there, while the vines have crawled and the trees have swelled and spread. they are almost hidden now in lawless luxuriances of green and guardian shrouds of shadow; but the small-paned windows still stare shockingly, as if blinking through a lethal stupor which wards off madness by dulling the memory of unutterable things. in such houses have dwelt generations of strange people, whose like the world has never seen. seized with a gloomy and fanatical belief which exiled them from their kind, their ancestors sought the wilderness for freedom. there the scions of a conquering race indeed flourished free from the restrictions of their fellows, but cowered in an appalling slavery to the dismal phantasms of their own minds. divorced from the enlightenment of civilization, the strength of thes

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ed the deep diving submarine that discharged torpedoes downward in the marine abyss just beyond devil reef that item, gathered by chance in a haunt of sailors, seemed indeed nether far-fetched; since the low, black reef lieu a full mile and a half out from innsmouth harbour. people around the country and in the nearby towns muttered a great deal among themselves, but said very little to the outer world. they had talked about dying and half-deserted innsmouth for nearly a century, and nothing new could be wilder or more hideous than what they had whispered and hinted at years before. many things had taught them secretiveness, and there was no need to exert pressure on them. besides, they really knew little; for wide salt marshes, desolate and unpeopled, kept neighbors off from innsmouth on

of them. they were as furtive and seldom seen as animals that live in burrows, and one could hardly imagine how they passed the time apart from their desultory fishing. perhaps- judging from the quantities of bootleg liquor they consumed- they lay for most of the daylight hours in an alcoholic stupor they seemed sullenly banded together in some sort of fellowship and understanding- despising the world as if they had access to other and preferable spheres of entity. their appearance- especially those staring, un-winking eyes which one never saw shut- was certainly shock-ing enough; and their voices were disgusting. it was awful to hear them chanting in their churches at night, and especially during their main festivals or revivals, which fell twice a year on april 30th and october 31st. th

eople sometimes heard the queerest kind of sounds. the tottering waterfront hovels north of the river were reputedly connected by hidden tunnels, being thus a veritable warren of unseen abnormalities. what kind of foreign blood- if any- these beings had, it was impossible to tell. they sometimes kept certain especially respulsive characters out of sight when government and others from the outside world came to town. it would be of no use, my informant said, to ask the natives anything about the place. the only one who would talk was a very aged but normal looking man who lived at the poorhouse on the north rim of the town and spent his time walking about or lounging around the fire station. this hoary character, zadok allen, was 96 years old and somewhat touched in the head, besides being

on the sea-bottom, an' this island was heaved up from thar. seem they was some of the things alive in the stone buildin's when the island come up sudden to the surface, that's how the kanakys got wind they was daown thar. made sign-talk as son as they got over bein' skeert, an' pieced up a bargain afore long "them things liked human sacrifices. had had 'em ages afore, but lost track o' the upper world after a time. what they done to the victims i ain't fer me to say, an' i guess obed was'n't none too sharp abaout askin. but it was all right with the heathens, because they'd ben havin' a hard time an' was desp'rate abaout everything. they give a sarten number o' young folks to the sea-things twice every year- may-eve an' hallawe'en -r eg'lar as cud be. also give some a' the carved knick-kn

gh, he never would let him see one of the reg'lar things from right aout o' the water. in the end he give him a funny kind o' thingumajig made aout o' lead or something, that he said ud bring up the fish things from any place in the water whar they might be a nest o 'em. the idee was to drop it daown with the right kind o' prayers an' sech. walakea allowed as the things was scattered all over the world, so's anybody that looked abaout cud find a nest an' bring 'em up ef they was wanted "matt he didn't like this business at all, an' wanted obed shud keep away from the island; but the cap'n was sharp fer gain, an' faound he cud get them goldlike things so cheap it ud pay him to make a specialty of them. things went on that way for years an' obed got enough o' that gold-like stuff to make him

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

l known to me, and to some extent shared by me. of his vast collection of strange, rare books on forbidden subjects i have read all that are written in the languages of which i am master; but these are few as compared with those in languages i cannot understand. most, i believe, are in arabic; and the fiend-inspired book which brought on the end--the book which he carried in his pocket out of the world--was written in characters whose like i never saw elsewhere. warren would never tell me just what was in that book. as to the nature of our studies--must i say again that i no longer retain full comprehension? it seems to me rather merciful that i do not, for they were terrible studies, which i pursued more through reluctant fascination than through actual inclination. warren always dominate

HP LOVECRAFT THE THING IN THE MOONLIGHT

ustion 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 for awakening. but suddenly i parted the weeds and saw before me the ancient railway car--and to one side a cone-faced thing lifted its head and in the streaming moonlight howled strangely! it has been the same each day. night takes me always to that place of ho

HP LOVECRAFT THE TOMB

majority condemns as madness the flashes of supersight which penetrate the common veil of obvious empricism. my name is jervas dudley, and from earliest childhood i have been a dreamer and a visionary. wealthy beyond the necessity of a commercial life, and temperamentally unfitted for the formal studies and social recreation of my acquaintances, i have dwelt ever in realms apart from the visible world; spending my youth and adolescence in ancient and little known books, and in roaming the fields and groves of the region near my ancestral home. i do not think that what i read in these books or saw in these fields and groves was exactly what other boys read and saw there; but of this i must say little, since detailed speech would but confirm those cruel slanders upon my intellect which i so

ese books or saw in these fields and groves was exactly what other boys read and saw there; but of this i must say little, since detailed speech would but confirm those cruel slanders upon my intellect which i sometimes overhear from the whispers of the stealthy attendants around me. it is sufficient for me to relate events without analyzing causes. i have said that i dwelt apart from the visible world, but i have not said that i dwelt alone. this no human creature may do; for lacking the fellowship of the living, he inevitably draws upon the companionship of things that are not, or are no longer, living. close by my home there lies a singular wooded hollow, in whose twilight deeps i spent most of my time; reading, thinking, and dreaming. down its moss-covered slopes my first steps of infa

enceforward i haunted the tomb each night; seeing, hearing, and doing things i must never recall. my speech, always susceptible to environmental influences, was the first thing to succumb to the change; and my suddenly acquired archaism of diction was soon remarked upon. later a queer boldness and recklessness came into my demeanor, till i unconsciously grew to possess the bearing of a man of the world despite my lifelong seclusion. my formerly silent tongue waxed voluble with the easy grace of a chesterfield or the godless cynicism of a rochester. i displayed a peculiar erudition utterly unlike the fantastic, monkish lore over which i had pored in youth; and covered the fly-leaves of my books with facile impromptu epigrams which brought up suggestions of gay, prior, and the sprightliest o

in of the portal with none too steady hand, i beheld in an adjacent thicket the dreaded face of a watcher. surely the end was near; for my bower was discovered, and the objective of my nocturnal journeys revealed. the man did not accost me, so i hastened home in an effort to overhear what he might report to my careworn father. were my sojourns beyond the chained door about to be proclaimed to the world? imagine my delighted astonishment on hearing the spy inform my parent in a cautious whisper that i had spent the night in the bower outside the tomb; my sleep-filmed eyes fixed upon the crevice where the padlocked portal stood ajar! by what miracle had the watcher been thus deluded? i was now convinced that a supernatural agency protected me. made bold by this heaven-sent circumstance, i be

HP LOVECRAFT THE TREE

lipse even the dreams of poets. with joy the sculptors hailed the tyrant's offer, so that in the days that followed their slaves heard the ceaseless blows of chisels. not from each other did kalos and musides conceal their work, but the sight was for them alone. saving theirs, no eyes beheld the two divine figures released by skillful blows from the rough blocks that had imprisoned them since the world began. at night, as of yore, musides sought the banquet halls of tegea whilst kalos wandered alone in the olive grove. but as time passed, men observed a want of gaiety in the once sparkling musides. it was strange, they said amongst themselves that depression should thus seize one with so great a chance to win art's loftiest reward. many months passed yet in the sour face of musides came no

HP LOVECRAFT THE UNNAMABLE

windows through which they had gazed all their lives. to credit these whisperings of rural grandmothers, i now insisted, argued a faith in the existence of spectral substances on the earth apart from and subsequent to their material counterparts. it argued a capability of believing in phenomena beyond all normal notions; for if a dead man can transmit his visible or tangible image half across the world, or down the stretch of the centuries, how can it be absurd to suppose that deserted houses are full of queer sentient things, or that old graveyards teem with the terrible, unbodied intelligence of generations? and since spirit, in order to cause all the manifestations attributed to it, cannot be limited by any of the laws of matter; why is it extravagant to imagine psychically living dead

have seen it "and did you find anything there- in the attic or anywhere else "there were some bones up under the eaves. they may have been what that boy saw- if he was sensitive he wouldn't have needed anything in the window-glass to unhinge him. if they all came from the same object it must have been an hysterical, delirious monstrosity. it would have been blasphemous to leave such bones in the world, so i went back with a sack and took them to the tomb behind the house. there was an opening where i could dump them in. don't think i was a fool- you ought to have seen that skull. it had four-inch horns, but a face and jaw something like yours and mine" at last i could feel a real shiver run through manton, who had moved very near. but his curiosity was undeterred "and what about the windo

HP LOVECRAFT THE WHITE SHIP

ty that come to men once and then are forgotten. and when i looked upon the terraces again i saw that what he said was true, for among the sights before me were many things i had once seen through the mists beyond the horizon and in the phosphorescent depths of ocean. there too were forms and fantasies more splendid than any i had ever known; the visions of young poets who died in want before the world could learn of what they had seen and dreamed. but we did not set foot upon the sloping meadows of zar, for it is told that he who treads them may nevermore return to his native shore. as the white ship sailed silently away from the templed terraces of zar, we beheld on the distant horizon ahead the spires of a mighty city; and the bearded man said to me, this is thalarion, the city of a tho

t the basalt pillars of the west. and when the music ceased and the mist lifted, we beheld not the land of cathuria, but a swift-rushing resistless sea, over which our helpless barque was borne toward some unknown goal. soon to our ears came the distant thunder of falling waters, and to our eyes appeared on the far horizon ahead the titanic spray of a monstrous cataract, wherein the oceans of the world drop down to abysmal nothingness. then did the bearded man say to me, with tears on his cheek "we have rejected the beautiful land of sona-nyl, which we may never behold again. the gods are greater than men, and they have conquered" and i closed my eyes before the crash that i knew would come, shutting out the sight of the celestial bird which flapped its mocking blue wings over the brink of

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

pts that burrow beneath that brooding, eon-weighted city, the friendship was forever sealed. carrer's will had named de marigny as executor, and now that avid scholar was reluctantly presiding over the settlement of the estate. it was sad work for him, for like the old rhode islander he did not believe that carter was dead. but what weight had the dreams of mystics against the harsh wisdom of the world? around the table in that strange room in the old french quarter sat the men who claimed an interest in the proceedings. there had been the usual legal advertisements of the conference in papers wherever carter's heirs were thought to live; yet only four now sat listening to the abnormal ticking of that coffinshaped clock which told no earthly time, and to the bubbling of the courtyard fount

ps it was really immaterial to what he wished to do" as de marigny paused, old mr. phillips spoke a harsh, shrill voice "we can know of randolph carter's wandering only what we dream. i have been to many strange places in dreams, and have heard many strange and significant things in ulthar, beyond the river skai. it does not appear that the parchment was needed, for certainly carter reentered the world of his boyhood dreams, and is now a king in ilek-vad" mr. aspinwall grew doubly apoplectic-looking as he sputtered "can't somebody shut the old fool up? we've had enough of these moonings. the problem is to divide the property, and it's about time we got to it" for the first time swami chandraputra spoke in his queerly alien voice "gentlemen, there is more to this matter than you think. mr

hills beyond arkham are full of a strange magic-something, perhaps, which the old wizard edmund carter called down from the stars and up from the crypts of nether earth when he fled there from salem in 1692. as soon as randolph carter was back among them he knew that he was close to one of the gates which a few audacious, abhorred and alien-souled men have blasted through titan walls betwixt the world and the outside absolute. here, he felt, and on this day of the year, he could carry out with success the message he had deciphered months before from the arabesques of that tarnished and incredibly ancient silver key. he knew now how it must be rotated, and how it must be held up to the setting sun, and what syllables of ceremony must be intoned into the void at the ninth and last turning

arrier to the untrammeled land of his dreams and the gulfs where all dimensions dissolved in the absolute. chapter three what happened then is scarcely to be described in words. it is full of those paradoxes, contradictions and an anomalies which have no place in waking life, but which fill our more fantastic dreams and are taken as matters of course till we return to our narrow, rigid, objective world of limited causation and tridimensional logic. as the hindoo continued his tale, he had difficul-ty in avoiding what seemed- even more than the notion of a man transferred through the years to boyhood- an air of trivial, puerile extravagance. mr. aspinwall, in disgust, gave an apoplectic snort and virtually stopped listening. for the rite of the silver key, as practiced by randolph carter in

ngly adumbrated concerning that guide "and while there are those" the mad arab had written "who have dared to seek glimpses beyond the veil, and to accept him as guide, they would have been more prudent had they avoided commerce with him; for it is written in the book of thoth how terrific is the price of a single glimpse. nor may those who pass ever return, for in the vastnesses transcending our world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, the herd that stand watch at the secret portal each tomb is known to have and that thrive on that which groweth out of the tenants thereof- all these blacknesses are lesser than he who guardeth the gateway: he who will guide the rash one beyond all the worlds into t

HP LOVECRAFT WHAT THE MOON BRINGS

ous. it was in the spectral summer when the moon shone down on the old garden where i wandered; the spectral summer of narcotic flowers 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, cru

nown when they were alive. this i would have asked him had he not been so far away, but he was very far, and could not be seen at all when he drew nigh that gigantic reef. so i watched the tide go out under that sinking moon, and saw gleaming the spires, the towers, and the roofs of that dead, dripping city. and as i watched, my nostrils tried to close against the perfume-conquering stench of the world's dead; for truly, in this unplaced and forgotten spot had all the flesh of the churchyards gathered for puffy sea-worms to gnaw and glut upon. over these horrors the evil moon now hung very low, but the puffy worms of the sea need no moon to feed by. and as i watched the ripples that told of the writhing of worms beneath, i felt a new chill from afar out whither the condor had flown, as if

whose vile hooves must paw the hellish ooze miles below, i shrieked and shrieked lest the hidden face rise above the waters, and lest the hidden eyes look at me after the slinking away of that leering and treacherous yellow moon. and to escape this relentless thing i plunged gladly and unhesitantly into the stinking shallows where amidst weedy walls and sunken streets fat sea-worms feast upon the world's dead. 1998-1999 william johns last modified: 12/18/1999 18:4444witchcraft for all by louise huebner contents: book cover (front (back) scan/ edit notes inside cover blurb 1- witchcraft- what it's really like 2- the tools of witchcraft 3- spells and chants 4- the card spell- the biggest spell of all 5- how to concoct a new you- at home in your spare time 6- your lucky numbers and how to use

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

rning. witches do not go anywhere they don't want to go or do anything they don't want to do. this kind of an approach to living would naturally enrage churchmen who demand strict obedience to their rigid laws and condemn the nonconformers as satanic or evil. actually, there were witches before christianity came along, and although there have always been evil gods in religions in all parts of the world, satan exists only in limited areas. so who would witches be in cahoots with in, say, china? selfish, yes; in league with the devil, no. many similarities can be seen between the attitudes of witches and those people who are successful doing anything. there's a big difference between having things turn out well and having things turn out badly. if you want them to turn out well, you're bound

w was a witch. the girl had pointed teeth, and she did have a few quirks in her behaviour, but the mother-in-law must have spied on every move the poor girl made, even in the bathroom. the woman had kept some kind of record to prove that every time the girl did a certain thing, some relative in the family would die within a few days. sometimes, reading mail like that makes you fear that the whole world has gone mad! here was this woman taking out her hatred of her daughter-inlaw, and connecting all sorts of unrelated events to prove the girl was a witch. if that had happened 200 years ago in salem, they would have burned the girl. i had a lovely woman acquaintance, a divorcee with two children, who worked very hard. her capable, fifteen-year-old son would watch his ten-year-old sister afte

ested in her. and that happened in the 1960s. it's easy enough to see how things were twisted in the unenlightened 17th century. we americans were originally puritans and any unconventional behaviour was taboo. an immoral affair may have seemed "witchy" merely because it was considered a terrible sin. we should remember that we were a bit "different" to begin with, as we left one society, the old world, in order to find a better one, the new world. obviously, people don't leave the society in which they are born unless there is some incompatibility in the first place. put enough of these "different" people together, and something is bound to happen. high-class, wellfed, well-adjusted people are not going to leave their communities. rarely will somebody make such a drastic move, uprooting h

this joyful, exhilarating sensation can be experienced just through being alive. witches are far from extinct: they are not even rare. and people who are psychic have always been around. they may be very telepathic, and they may be picking up somebody else's energy without being a practicing witch. strange things happen to them, seemingly unexplainable, and people marvel at it all. criswell, the world famous predictor, told me that when he was a youngster he would stand on top of a hill and feel godlike. i've had the same sensation, ever since i can remember. it's a feeling of being all-powerful, knowing there wasn't anything i couldn't do or be if i wanted to. maybe that's just being healthy, but i'm sure everyone doesn't feel that way. i've known about my power since i was a schoolgirl

hat's more than positive thinking. when your lover does telephone, that's witchcraft. 2- the tools of witchcraft "o'r folded bloom, on swirls of musk, the beetle booms adown the glooms and bumps along the dusk (james whitcomb riley) how can you use the powers of witchcraft for yourself? does it mean a dangerous involvement with covens, warlocks, psychics, familiars, fortune tellers and the spirit world? most of these questions stem from popular misconceptions of witchcraft. real witchcraft can be as sensible as a blue-chip stock investment, and often a lot less complicated. witches aren't creatures of a dark, shadowy world. a modern witch is more likely to be a swinger in mini or mink. to practise witchcraft, you don't have to join your local sex orgy club. there are witches who argue that

INDUCTION CHARM AND THE INITIATION

old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old one, veiled queen, i shed my blood for you. an oath on the land, an oath to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard

eir pupil (willing to learn from them) but most importantly, their guardian and receiver. to be a guardian of plants and animals means that you will not stand by while animals or plants or trees are needlessly or wantonly destroyed. you cannot expect their powers to respond to yo u, or empower you, if you call yourself their friend and guardian, but pay no attention to what becomes of them in the world around you. it means doing whatever you can- if you see little kids tearing up plants or flowers needlessly, gently ask them not to and encourage them to admire these things and let these beautiful things do what nature has intended them to do. if you see people tormenting an animal, ask them why, and do what you can to stop it. report them to the authorities if they are being cruel to anima

ith deeper awareness, they will open up to you. your oath is also to the powers inside the land- referring to both the ancestral stream of your own dead kin, and to the dead in general, but also to the land-spirits, the powers of natural places. this is a faery oath- in the most inclusive meaning of the word- an oath which places taboos upon you. you will not knowingly pollute or fill the natural world with anything that you know will despoil it, that will destroy the land or degrade it- you will not destroy or move nor help another to destroy or move standing stones, the remains of stone age tumuli, or other ancient monuments that are gateways into the land, into the unseen. you will not defile or destroy or deface burial mounds; you will not despoil graves except to take a little earth f

INFERNAL UNION

you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness -from nox umbra, a vampyric grimoire by michael w. ford the ath1 infernal union by azmareth i toph magick, like alchemy is all about the union of opposites. the lhp seems especially true to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide according to pre-conceived ideas of self, only to be reimmersed in the vast ocean of energy they originated from. while the divisionary behaviour resulting from this deep psychological mind-set is one cause of a lot of much weakness in society, it also has problems theoretically. the polarities of any single being can only be recognized fully in conjun

INITIATION INTO HERMETICS

uncreated have been expressed symbolically by the word aum and the dark purple to black color. initiation i theory the great secret of the tetragrammaton or the quabbalistical yod-he-vau-he device: that which is above is also that which is below (hermes trismegistus) 1. about the elements everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my business to treat this field of knowledge still unknown and to lift the

ed. to put it in a nutshell, it is the causal sphere. therefore akasa is spaceless and timeless. it is the non-created, the incomprehensible, the indefinable. the various religions have given it the name of god. it is the fifth power, the original power. everything has been created by it and is kept in balance by it. it is the origin and the purity of all thoughts and intentions, it is the causal world wherein the whole creation in subsisting on, beginning from the highest spheres down to the lowest ones. it is the quintessence of the alchemists; it is all in all. 8. karma an immutable law, which has its aspect just in the akasa principle, is the law of cause and effect. each cause sets free a corresponding effect. this law works everywhere as the most sublime rule. consequently every deed

reparation of the philosophers stone is visibly performed. herewith the chapter dealing with the body is finished. i do not assert that all has been regarded, but in any case, with respect to the elements, i mean to say, the four-pole magnet, i have treated the most important problems and revealed the secret of the tetragrammaton in view of the body. 10. the roughly material plane or the material world in this chapter i will not describe the roughly material world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested in these occ

the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. notwithstanding, it will be very useful, if the adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding analogies on th

apart from the property of the principle of water or the cohesion, attracts and holds all material and compound things. according to the specific properties of a body, which depend on the composition of the elements, each object, with respect to the electric fluid, owns certain emanations, the so-called electronic vibrations that are attracted by the general magnetic fluid of the entire material world. this attraction is called the weight. consequently, weight is an appearance of the attractive power of the earth. the well known attractive power of iron and nickel is a little example respecting an imitation of that which is happening, in a big measure, on our whole earth. what we understand, on our earth, a magnetism and electricity, is nothing else but an appearance of the four-pole magn

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

78957. they'll send you a catalog of their titles for a $1.00 here is chapter one of the book, which explains both its philosophy and that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek to use magic as a way of exploring and manipulating the world, but who shun logic, research, and precision. the other camp is the camp of the scholar who values precision and research, but fears to actually put into practice the methods they discover. my meeting with edred thorsson/stephen flowers convinced me that a practical synthesis of the two camps could be achieved, as well as providing a practical methodology for such a synthesis. with the best

aped the thought of late antiquity, and which in a hidden manner have shaped and are reshaping magical practices of the twentieth century. what i wish to do in this book is examine the papyri and tablets, the egyptian contribution to the papyri, the greek contribution. then on a more operative level, i wish to show the postmodern magician how he or she may use this technology, its presence in the world, and sources to deepen his or her understanding. the most perceptive of my readers will see this entire work as a demonstration of method, which they may use to rewin whatever mysteries the world holds for them, whether it be mayan sorcery, the oghams, or the intricacies of the tao. the process i used in reconstructing the darker operant side of hermeticism was a threefold process which i in

ich i initially read of in a paper by edred thorsson with special emphasis on the semiotic model of magic. i feel that the process has been valuable in both personal transformation as well as giving me clear results through the activation of existing scholarly material. i think the process the mr. thorsson has developed has the potential of changing the way we do both magic and scholarship in our world, and is of special significance at this time of ideational shift. the process is one of objective analysis, followed by subjective synthesis, and finally enactment. let's examine the phases. objective analysis. if i wish to re-create the practices of others, the first place to start is the hard facts. i am fortunate at the wealth of operant material available to me, the papyri and tablets. l

gicians did- not only in the material sense, but in terms of there social and linguistic milieus. the later material is necessary to discover how these individuals perceived the order of their worlds. magic, the art of changing the subjective universe in order to produce a proportionate change in the objective universe depending on the passion and precision of the operator, begins with a received world view (through by necessity this world view individuates with the practice of magic. for an understanding of the world view as many factors as can be handled by the reconstructionist should be handled. if you want to make the same journey as the original operators, you must start as close to the same place as they started as you can, and you must arrive at the same destination. in determining

s now. it is not for those who would come forth by daylight to see what is revealed by the light of another, but for those who would come forth by night and see by their own light. an excerpt from chapter one: the nature and goals of the left hand path sovereignty and the stages of initiation the left hand path is a quest for sovereignty. it seeks four types of rulership: l rulership of the inner world l rulership of the outer world l royal power in the outer world l royal power in the inner world there are two types of rulership beyond this, which are docetic rulership and formatory rulership, both of which are beyond the scope of this book. these types of rulership may be engaged in simultaneously, but in general they are gained in the order listed above. they require hard work, mental r

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

: 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 between the bone-beams of thy breast. thy phallus is the minaret of joy rais d for the world s delight; unto whom all djinn must turn in prayer and from whence the serpent s holy seed is scattered- to baptise the world in all misrule! thine are the hooves of the he-goat, cloven to walk in all worlds alike. here reveal thyself a -dancing, gleaming in splendour on the burial mound! hail to thee as the corpse-king, pround as any man in the bed of marriage! in they four hands, seen and

onward until each member of the covine has rendered their answer. as he moves past each initiate, they shall scatter the ground with an offering of grain. returning to the north the officiant shall lay down the two signs at the sides of the stang and then turn to address the covine- remember that which you have spoken and guard it well as the testament of thy soul. for i who have come to sow the world-field shall return to reap and to judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth

INVOCATION OF THE ADVERSARY

ts at both hours, as an further focused point of ensorcelled energy may be raised. this is considering the embodiment of the self is within the perpetual mastery of the psyche in reference to the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st. john d. s

IRISH WITCHCRAFT AND DEMONOLOGY

rticle on "witchcraft" in the latest edition of the encyclop dia britannica mentions england and scotland, then passes on to the continent, and altogether ignores this country; and this is, in general, the attitude adopted by writers on the subject. in view of this it seems very strange that no one has attempted to show why the green isle was so especially favoured above the rest of the civilised world, or how it was that it alone escaped the contracting of a disease that not for years but for centuries had infected europe to the core. as it happens they may spare themselves the labour of seeking for an explanation of ireland's exemption, for we hope to show that the belief in witchcraft reached the country, and took a fairly firm hold there, though by no means to the extent that it did in

ill naturally be asked by the reader--what reason can be offered for ireland's comparative freedom from the scourge, when the whole of europe was so sorely lashed for centuries? it is difficult fully to account for it, but the consideration of the following points affords a partial explanation. in the first place ireland's aloofness may p. 7 be alleged as a reason. the "emerald gem of the western world" lies far away on the verge of ocean, remote from those influences which so profoundly affected popular thought in other countries. it is a truism to say that it has been separated from england and the continent by more than geographical features, or that in many respects, in its ecclesiastical organisation, its literature, and so on, it has developed along semi-independent lines. and so, on

lso confessed that at the suggestion of dame alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium (mediatrix) between her and the said robert. she declared that although she herself was mistress of the black art, yet she was as nothing in comparison with the dame from whom she had learnt all her knowledge, and that there was no one in the world more skilful than she. she also stated that william outlawe deserved death as much as she, for he was privy to their sorceries, and for a year and p. 39 a day had worn the devil's girdle 1 round his body. when rifling dame alice's house there was found "a wafer of sacramental bread, having the devil's name stamped thereon instead of jesus christ, and a pipe of ointment wherewith she greased

erence to the following facts it takes on a different signification. on the 29th of september 1317 (wright says 1320, bishop de ledrede held his first synod, at which several canons were passed, one of which seems in some degree introductory to the events detailed in the preceding chapter. in it he speaks of "a certain new and pestilential sect in our parts, differing from all the faithful in the world, filled with a devilish spirit, more inhuman than heathens or jews, who pursue the priests and bishops of the most high god equally in life and death, by spoiling and rending the patrimony of christ in the diocese of ossory, and who utter grievous threats against the bishops and their ministers exercising ecclesiastical jurisdiction, and (by various means) attempt to hinder the correction of

monology and witchcraft, letter v. 87:2 ed. c. x. sharpe (edinburgh, 1818. 88:1 witherow, memorials of presbyterianism in ireland. 92:1 quot. in law's memorialls. 93:1 witherow, op. cit, pp. 15-16. 95:1 lenihan, history of limerick, p. 147. 98:1 hickson, ireland in the seventeenth century, vol. i; fitzpatrick, bloody bridge, p. 125; temple's history of the rebellion. 99:1 baxter, certainty of the world of spirits (london, 1691; clark, a mirrour or looking-glass for saints and sinners (london, 1657-71. 99:2 fitzpatrick, op. cit, p. 127. 101:1 hist. mss. comm. report 13 (duke of portland mss. 103:1 no. 25 in sadducismus triumphatus (london, 1726. chapter v a.d. 1661 florence newton, the witch of youghal with the restoration of king charles ii witchcraft did not cease; on the other hand it we

ISIS UNVEILED

sity heritage library additional collections search: advanced search anonymous user (login or join us) upload see other formats full text of "isis unveiled: a master key to the mysteries of ancient and modern science and theology" google this is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by google as part of a project to make the world's books discoverable online. it has survived long enough for the copyright to expire and the book to enter the public domain. a public domain book is one that was never subject to copyright or whose legal copyright term has expired. whether a book is in the public domain may vary country to country. public domain books are our gateways to the past, representing a wealth of history, culture a

the public domain for users in the united states, that the work is also in the public domain for users in other countries. whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. please do not assume that a book's appearance in google book search means it can be used in any manner anywhere in the world. copyright infringement liabili^ can be quite severe. about google book search google's mission is to organize the world's information and to make it universally accessible and useful. google book search helps readers discover the world's books while helping authors and publishers reach new audiences. you can search through the full text of this book on the web at http//books .google .com/i

ed 170 who were the firat christians? j78 christos and sc^rfiia-acbamoth 183 secret doctrine uuriit by jesus 191 jesut never daimed to be god 193 new tcatament narrative* and hmdal^aads 199 antiquity irf the 'logos' and 'christ' 205 comparative vi^n-wocship 209 chapter v mysteries of the kabala ain-soph and the sn>hiroth 212 the primitive wisdom-rdigion 216 the booii of omint a compilation of old-world trends 217 the trinity of the kabala 222 gnostic and-naaarene systems coatiasted with hindo myths 225 kabaliim in the book of etdeui 232 story of the reantrection of jainu's daiuhter found in the history of krislina 241 untnutwcvth^ teadungs of the early fathera 248 thdr pcnecuting spirit 249 chapter vi esoteric doctrines op buddhism parodied in christianity dccimons of nicene cooudl, how ar

nt events have shown that the meek spouse of christ never disdains to retaliate on helpless victims. having successfully performed her part of deus ex mataind from behind the french bench, which has not scrupled to disgrace itself for her, the church of rome sets to work and shows in the year 1876 what she can do. from the whirling tables and dancing pencils of profane spiritualism, the christian world is warned to turn to the divine 'mira- cles' of lourdes. meanwhile the ecclesiastical authorities utilise their time in arranging for other more easy triumphs, calculated to scare the superstitious out of their senses. so, acting under orders, the clei^ hurl dramatic, if not very impressive anathemas from every catholic diocese; threaten right and left; excommunicate and curse. per- ceiving

leverest writers for this purpose albeit they all indignantly deny the accusation and in the preface to every book put forth by the prolific des mous- seaux, the french tertulli&n of our century, we find undeniable proofs of the fact. among other certificates of ecclesiastical approval, every volume is ornamented with the text of a certain original letter addressed to the very pious author by the world-known father ventura de raulica, of rome. few are those who have not heard this famous name. it is the name of one of the chief pillars of the latin church, the ex-general of the order of the theatins, consultor of the sacred congregation of rites, examiner of bishops, and of the roman clergy, etc, etc, etc. this strikingly characteristic document will remain to astonish future genera- tions

JASMUHEEN THE FOOD OF GODS

ccessing this field consciously for over 22 years in order to receive an endless stream of love and healing guidance, the field s gift of pranic nutrition had yet to be explored. we cover this journey and how it relates to us personally and globally in the first two books of this series. pranic nourishment. nutrition for the new millennium (also known as living on light) and ambassadors of light. world health& world hunger project. in this third book we bring the divine nutrition reality into perspective with dimensional biofield science and of course we talk further on my favorite topic. which is the god within us all, that force that is all powerful, all loving, all knowing and everywhere, that force that drives our breath and guides us and gives life to all the fields, nourishing and su

prove to myself that my physical body could exist healthily purely on prana or divine nutrition alone, and be free from doubt so that i could stand tall amid the controversy and skepticism (that i was unaware was destined to come, and then b) to gather and share all the research i could find to support this journey and make it easier for others to understand, and finally, c) to find a solution to world health and world hunger problems, and lastly d) to continue to bridge the metaphysical fields with the mainstream field of science and medicine by sharing any new research and now e) to deliver a way that is safe, practical and easy for the interested masses to gain another level of freedom. freedom for the need to use so much of our world s resources, freedom from disease and freedom of cho

time all that we have discovered will be accepted as every day fact and this will come into being from individual exploration coupled with normal standard research by those open to these fields. all i can ask is that all is done with respect and with the good of all in mind. if we all act with honor and integrity looking for win, win, win solutions as discussed in our biofields& bliss series, our world can progress into a state of true civility and hunger, poverty, war and violence will become a thing of our past. so while the food of gods provides information that we have received intuitively from being in the theta. delta field (some of which can hence only be substantiated by someone who can access these channels and who has the desire to experience this particular gift) we will also in

information that we have received intuitively from being in the theta. delta field (some of which can hence only be substantiated by someone who can access these channels and who has the desire to experience this particular gift) we will also introduce enough basic dimensional biofield science data to hopefully bridge the realms. how long it will take to prove what we suggest is really up to the world of science, however proof is in the living and as more and more of us turn to the channel of divine love for our nourishment, the quicker our inner and outer worlds will be in peace. psychologists and metaphysicians have provided copious literature on how to satisfy some of our human hungers and the reasons for them, yet our focus here must remain on divine nutrition: the madonna frequency&

rsial subject to the public and thus anchor this data deeper within the global field. evolution has a way of being supported, regardless of our capacity to deal with things that may challenge what we know. i would also like to thank those who allowed me to gather and share the research of the qigong and pranic healing networks, to also thank dr deepak chopra for his patient attempts to bridge the world of modern and ancient medicines, and dr sudhir shah (thank you for your willingness to share your research on solar feeding) and dr karl graninger for the twenty years he dedicated of his life to study inedia. the studies of these people and all the others credited in my book ambassadors of light, has also made my journey easier and for all of their work i remain eternally grateful. also tha

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s i c r u c i a n s their rites and mysteries with chapters on the ancient fire and serpent worshippers, and explanations of the mystic symbols represented in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; curious things of the outside world; live lights or dead lights (altar or talbe; one of the thirty; the obelisk (its origin, history, and purpose, etc, etc. illustrated by upwards of three hundred engravings london chatto and windus, piccadilly 1879 [the right of translation is reserved] first published london: john hotton, 1870. second edition, london: chatto and windus, 1879. this electronic text issued by celepha s press, l

he startlingly singular ideas of these princes among the mystics. we are and desire to be viewed as the historians only of this renowned body; of whom it may most truly be asserted that no one can bost of having ever really and in fact seen or known in any age any supposed (or suspected, member in the flesh. it is sufficient honour to offer as the medium only, or the intermediaries to the reading world of this illustrious membership; whose renown has filled, and whose mystical doctrines (assumed or supposed, have puzzled the ages; in the intenser degree, still, in the present time; as the inquisitive reception of the authors first edition of the rosicrucians abundantly proved. dr. ginsburg says of the cabala, or kabbalah (regarding the mysteries of which the rosicrucians claimed to be the

not most carefully keep guard standing sentry (so to speak) not only over this, which is, by far, the pre-eminent, but also over those other recondite systems which are connected with the illustrious rosicrucians. an accomplished author of our own period has remarked that, he who deals in the secrets of magic, or in the secrets of the human mind, is too often looked upon with jealous eyes by the world, which is no great conjuror. how is it, that, after centuries of doubt or denial, how happens it, in face of the reason that can make nothing of it, the common sense that rejects, and the science which can demonstrate it as impossible, the supernatural still has such vital hold in the human not to say the modern mind? how happens it that the most terrible fear is the fear of the invisible? t

appens it that the most terrible fear is the fear of the invisible? this, too, when we are on all hands assured that the visible alone is that which we have to dread! the ordinary reason exhorts us to dismiss our t x preface fears. that thing magic, that superstition miracle, is now banished wholly from the beliefs of this clear-seeing, educated age. miracle, we are told, never had a place in the world only in men s delusions. it is nothing more than a fancy. it never was anything more than a superstition arising from ignorance. what is fear? it is a shrinking from possible harm, either to be body, or to that thing which we denominate the mind that is in us. the body shrinks with instinctive nervous alarm, like the sensitive leaf, when its easy, comfortable exercise or sensations are distu

xplanatory purpose, and for the first time impartially stated since the days of james the first and charles the first. this is really what the book pretends to be and nothing more. it should be mentioned that the peculiar views and deductions to be found herein were hinted at as demonstrable for the first time by the same author in the year 1858, when a work entitled curious things of the outside world was produced. let it be understood, however, that the author distinctly excepts against being in any manner identified with all the opinions, religious or otherwise, which are to be found in this book. some of them are, indeed, most extraordinary; but, in order to do full justice to the speculations of the hermetic brethren, he has put forward their ideas with as much of their original force

JESSUP MK THE CASE FOR THE UFO

cation. there is one sphere of indirect evidence in the form of events of mysterious nature which have never been explained. these things would be easy to explain were we to admit the limitations of our own knowledge, and the possibility of "intelligence" elsewhere in the universe operating space ships- quite possibly more than one kind of "intelligence" and more than one kind of space ship. this world is full of unexplained oddities. the legends of atlantis and mu have been favorite targets of the scoffers "they" say there are no ghosts, no spirits, nothing falls from the sky but iron and stone meteorites. but for centuries the earth was believed to be flat, there was no america, no heliocentric system of earth and planets, no fossil dinosaurs; yet we know these beliefs to have been wrong

o became "true froze, of "deep freeze" subjects. usually a "deep freeze" man goes mad, stark raving, gibbering, running mad, if his 'freeze' is far more than a day in our time. i speak of time for deep "frozen men" are not aware of time as we know it. they are like semi-comatoese (sic) person, who live, breathe, look& feel but still are unaware of so utterly many things as to constitute a "nether world" to them. a man in an ordinary common freeze is aware of time, sometimes acutely so. yet they are never aware of time precisely as you or i are aware of it. the first "deep freeze" as i said took 6 months to rectify. it also took over 5 million dollars worth of electronic equipment& a special ship berth. if around or near the philadelphia navy 2 and you see a group of sailors in the act of p

ion dollars worth of electronic equipment& a special ship berth. if around or near the philadelphia navy 2 and you see a group of sailors in the act of putting their hands upon a fellow or upon "thin air" observe the digits& appendages of the stricken man. if they seem to waver, as tho within a heat-mirage, go quickly& put your hands upon him, for that man is the very most desparate of men in the world. not one of those men ever want at all to become again invisible. i do not think that much more need be said as to why man is not ready for force-field work. eh? you will hear phrases from these men such as "caught in the flow (or the push) or "stuck in the green" or stuck in molasses" or "i was "going" fast, these refer to some of the decade-later after effects of force-field "ork "caught i

to visit us, or if we could possibly expect to pay them a surprise visit in their own territory in the near future. like a child seeing his first platypus, i asked myself questions. but unlike the child, i searched for my own answers. ufo's are real a serious approach to the question of unidentified flying objects demands, first of all, that we face a fundamental change in concept as regards the world of our environment. we must loosen out thinking, let our imaginations fly with the winds, and, above all, we must want to think! no human being with a closed mind need read further, for he will be asked to think as he has never thought before, to admit to possibilities which will shake the very foundations of his being. for countless generations mankind has been confronted with an endless se

y. don't worry those few do not count. he again asks too much of proud, vain humankind in this volume, we are going to confront, for the first time, a number of hitherto incorrigible facts. we shall relate, for the first time, previously unrelated data and draw startling conclusions therefrom. to begin such a leap into the maelstrom of the "supernatural" we must first clarify our use of the word "world" we must no limit it to a state or a continent. and, despite the fact that it may disturb our complacency and arouse vague fears, we can no longer limit it to a single planet. the earth is not alone, nor has it been for some time. 2 clearest translation. could be actual. 25 next, we segregate paranormal experiences into groupings having some family likenesses. only by so doing can we give th

K AMBER THE BASICS OF MAGICK

ogical conjunctions d. planetary hours and days e. individual biorhythms ix. creating your own reality, following your true will prepared by: amber k our lady of the woods the basics of magick get any book for free on: www.abika.com 4 used by permission* magick 1- why magick* the ability to think seems to set us apart from other creatures. and although we are concerned with living in the physical world, we are mental beings. the fact is we are thinking all the time. we plan, we brood, we get depressed or elated- all of it is thought. but the universe is mental too, and if we could control our thinking we would see magnificent results in the everyday world. many systems have been developed over the ages to help us control our thoughts. a great amound of dogma too has been kicked around in a

an introduction to psychic studies. annie besant, thought power. michael h. brown, pk, a report on the power of psychokinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in tibet. raynor c. johnson, the imprisoned splendour. ostrander and shroeder, psychic discoveries behind the iron curtan* magick 2- the subjectivity of experience* your awareness of the physical world and of your place within it is mostly based upon the physical senses (hearing, sight, smell, touch, taste. these five senses continually send information to the mind, and it is up to the mind to select and interpret them. if you could not do so, your senses would overwhelm you and be meaningless. selection and interpretation of your sensory inputs is essentially an automatic, mostly subconsc

the mind to select and interpret them. if you could not do so, your senses would overwhelm you and be meaningless. selection and interpretation of your sensory inputs is essentially an automatic, mostly subconscious function of the mind. the program or map which the subconscious follows as its reference point is called a _model. the model is a subconscious mental photograph of how you believe the world looks (ie. worldview, mindset, egregore, or belief system. it was built up from an early age by your religious and cultural background through interaction with family and others. it contains your experiences, attitudes, and habits. and whether you realize it or not, most of your behavior, thoughts, feelings, and habits are based upon and conditioned by that model; even personality. the model

its. and whether you realize it or not, most of your behavior, thoughts, feelings, and habits are based upon and conditioned by that model; even personality. the model is one of the mind's master programs. change in behavior generally requires a change in the model. these limitations built into our way of thinking cause our perceptions to be subjective. that is why hindu philosophy looks upon the world as illusory (maya; the world itself (object) is not an illusion, however from our viewpoint through perception (subject) it is. thus we are all conditioned by experience. except that our perceptions, hence our experiences, are first conditioned and limited by the model. our perceptions and experiences tend to conform to what we expect. we tend to misinterpret or ignore things which do not ma

forgoing demonstrates how it is that there are so many different versions of 'truth. one's particular view is almost arbitrary. although numerous religions, philosophies, and occult systems abound, they do not contradict one and other as much as it might appear. rather, they describe the same (universal) reality taken from different perspectives. for there can be no ultimate truth in the physical world. we can only base our actions upon assumptions and agreements. all experience is subjective. yet, there is a separate reality within each of us which is often ignored unless we seek it. this inner self is in magick called the 'true will. the true will is the center of consciousness and identity. it is the 'real you. everything else is an interface or link to it from the outer (illusory) worl

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

a a feature which plagues many of the versions discussed hereafter. a translation of sy was published in 1883 (2nd edition, 1886) in alfred edersheim s ambitious life and times of jesus the messiah (london and bombay: longmans/green and company, 2 volumes; reprinted in recent years as a single volume by several publishers: wm. b. eerdmans publishing co, 1943 through 1981; macdonald publishing and world bible publishing company in 1994; hendrickson publishers in 1993 and 1997. the translation appears in appendix v, 4. after a perfunctory description of kabbalah, which concludes, the book yetsirah is the oldest kabbalistic document, the text of sy is summarized* the short version, thought by some to be more representative of the original text, begins (chapter 1, paragraph 1) thirty-two myste

ranslation of my own) further, with this first paragraph we run into complications with the last several words, which are rendered differently by each translator. kalisch has by three sepharim, namely: 1) s for; 2) sippor; and 3) sapher, leaving these transliterated in the text to then be explained in his notes. the anonymous guild press edition ends mishna aleph (i.e. paragraph 1, he creates his world in three forms, in letter, in number, in sound. 20073 4 the translation itself is qualified: not only the meaning of the expressions but even their translations, is in controversy. hence, not unfrequently, our rendering must be regarded as our interpretation of the mysterious original. the translated text is then given in italics, with notes, bracketed or parenthetical words, and explanatory

th the author of ancient secrets of creation: sepher yetzira, the book that started kabbalah, revealed* dr. reiss begins to understand why god chose the aleph, mem, and sheen to be the mother letters of creation, we have to know three things. the first is that the author of sepher yetzira understood that the scroll of the five books of moses, called in hebrew, the torah, 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

ion of the thirty-two paths of wisdom and a summary the fifty gates of understanding (pp. 213-219. waite is a disappointment to more recent scholars a disappointment rather than a total write-off because he exhibited good intuitions, but was led astray by the faulty latin and french translations available to him. 20073 19 comment: scholem [waite s] work is distinguished by a real insight into the world of kabbalism; it is all the more regrettable that it is marred by an uncritical attitude toward facts of history and philology (major trends in jewish mysticism, p. 212) the 1906 edition of the jewish encyclopedia (vol. xii, pp. 602-8) contains the article sefer yezirah by louis ginzberg. joshua abelson s jewish mysticism: an introduction to the kabbalah (london: g. bell and sons, 1913; rpt

dition of the jewish encyclopedia (vol. xii, pp. 602-8) contains the article sefer yezirah by louis ginzberg. joshua abelson s jewish mysticism: an introduction to the kabbalah (london: g. bell and sons, 1913; rpt. new york: sepher-hermon press, 1969& 1981; and mineola: dover publications, inc, 2001) has a brief chapter (v) on sy. ponce, charles. kabbalah. an introduction and illumination for the world today. san francisco: straight arrow press, 1973. ponce s sections of sy may well be the strongest parts of his book, for elsewhere there are numerous errors and omissions. the first segment on sy (pp. 100-111) resides in a discussion of the sefirot; here we find the first twelve paragraphs of sy in english. ponce attributes the translation to westcott (though it is similar, it is not the sa

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

ull list might have dozens of titles. given our track, however, see the following. urbach, ephraim e. the sages. their concepts and beliefs. jerusalem: magnes press, 1975; rpt. cambridge and london: harvard university press, 1987; see especially chapter vi. gmagic and miracle h; chapter vii. gthe power of the divine name h; chapter viii. gthe celestial retinue f; chapter ix. ghe who spoke and the world came into being h; and pp. 578-80. chernus, ira. mysticism in rabbinic judaism. berlin: walter de gruyter, 1982. chernus presents a series of essays on the relationship between merkabah mysticism and rabbinic midrashim. halperin, david. the merkabah in rabbinic literature [american oriental series, vol. 62. new haven: american oriental society, 1980. the faces of the chariot [texte und studi

mmediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the documentary evidence is sprawling, yet incomplete. we cannot commence with genesis 1:1 and travel a nice straight line to kabbalah today. however, to set a broad stage for subsequent mystical endeavor, a fine first book is cosmos, chaos and the world to come: the ancient roots of apocalyptic faith, by norman cohn (new haven: yale university press, 1993, the second part of which charts the primal swirlings of the path which eventually leads to jewish (and christian) mysticism, beginning with zoroastrian concepts, tracing their development in jewish apocalyptic, finally landing in the book of revelation. this last turn may seem to veer off

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

parpola, who has reconstructed the assyrian tree of life: in every circle of the tree of life there are both a god fs name and its according magical number (parpola 1998: 281.285. however, we can console ourselves that it was difficult to understand relationships between sumerian and akkadian gods already in their times. even in the most exact-to-be bilinguals, concepts about the beginning of the world among sumerians and akkadians differ (clifford 1998: 67. figure 4. the constellations of hydra and leo as depicted on an astrological tablet of the seleucid era, the eight-pointed star on the left is named dsag.me.gar. jupiter (vat 7847; bottom side. lion (leo) is depicted stepping forth. this plate has been described in depth by n. postgate, who brings out the division of zodiac into subzod

KETAB E SIYAH

tised thoroughly both by localities and periods. the table 4 in the current article should give an approximate picture of how the planets were understood in mesopotamian culture, how and why they were called thus and with which gods they were related to. translated by raul veede 30 pl name mul.apin, en .ma, horoscopes minor sources r sin d3ot. 464 4 apostacy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the

are themselves damned to destruction, consumed by their own, vain hatred. having gathered those unfit angels to him thus did michael address them, speaking with words of poisoned nectar "my brothers, who are most beloved to me, woe that i must speak such words as these! how it sorrows my heart that this kingdom of ours should endure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. our dearest brother, satanael, the best of us, he whom we all honour above all others, he who shines most bright amongst us, has betrayed us, our kingdom and our father. with his clever speech and cunning deceit has he blinded our father to his evil, seducing that most great and noble king, worthy of naught but lov

all we bring testament to his evil and thus stem its monstrous tide? if we cannot bring proof of his sin then how can we deliver our father from the serpent's tongue? yet what proof is there of his guilt that we can show before our lord whose eyes see all truth and yet now see not this perfidy that has the seed of ruin in its cankered womb. what testimony then shall expound his guilt that all the world may know of it and make him accursed for his crime, driving him ever as a broken exile, 10 once haughty and noble when he was great and wore the princely mantle that we shall wear, bent over with weariness and defeat like an old beggar or a starved hound? how shall we win this most righteous victory" michael in reply spoke thus, with all ears listening to his lies and minds judging, in their

e 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 "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, be merciful upon this, your son; forgive my tongue that speaks such ill. i weep that i must speak these words to you, sullying this most noble spire by the sins and wrong of which they tell. how it sorrows my heart that th

t perfect, most mighty, most noble, most majestic, my god, my lord, my father, be merciful upon this, your son; forgive my tongue that speaks such ill. i weep that i must speak these words to you, sullying this most noble spire by the sins and wrong of which they tell. how it sorrows my heart that this kingdom of yours should endure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. your dearest son, satanael, the best of us, 14 he whom i honoured above all others, he who shone most bright amongst us, has betrayed us, our kingdom and you. he has fallen from most perfect light into a gulf of darkness without floor. his heart that once nurtured only virtue has been consumed with black evil that

KNOWLEDGE LECTURE FIVE

path, and refers to the zodiac and to the eternal river of eden, divided into four heads as follows: naher- the river 1. hiddikel 2. pison 3. gihon 4. phrath euphrates the pyramid of the four elements admits to the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting up

KNOWLEDGE LECTURE ONE

e" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found in the wal

KNOWLEDGE LECTURE THREE

each suit refer to the sephiroth. the four suits refer to the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduce

KNOWLEDGE LECTURE TWO

earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \lwu the d

L 001

have been given unto him in his initiation to the grade. 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first adumbrated to him in the grade of practicus (which reflecteth mercury into the lowest world) in liber xxvii "here is nothing under its three forms" 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha-samapatti. 19. and woe, woe, woe, yea woe, and again woe, woe, woe unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of the att

L 002

nature of that will is love. but this love is as it were a by-product of that will; it does not contradict or supersede that will; and if apparent contradiction should arise in any crisis, it is the will that will guide us aright. lo, while in the book of the law is much of love, there is no word of sentimentality. hate itself is almost like love``as brothers fight ye' all the manly races of the world understand this. the love of liber legis is always bold, virile, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knight-monks of thelema. love is the law, love under wi tcopyright (c) ordo templi orientis o.t.o. p.o.b

LAITMAN M BASIC CONCEPTS IN KABBALAH

, we can begin to see with our inner vision the unveiling of the spiritual structure that surrounds us, almost as if a mist had been lifted. again, this book is not aimed at the study of facts. instead, it is a book for beginners who wish to awaken the deepest and subtlest sensations they can possess. michael laitman 13 i n t r o d u c t i o n open slightly your heart to me, and i will reveal the world to you--the book of zohar who am i? why do i exist? where did we come from? where are we going? and what is our purpose here? have we been in this world before? why is there suffering in this world and can we avoid it? how can we attain peace, fulfillment, and happiness? from generation to generation, people try to find answers to these painfully insistent questions. the fact that they conti

humanity seemingly exists outside of this system of rational laws. for example, when we observe how wisely nature created our bodies and how precisely and purposefully every cell in our bodies functions, we are unable to answer the question: why does the entire organism exist? all that surrounds us is permeated with cause-and-effect connections. nothing is created without a purpose; the physical world is governed by precise laws of motion, transformation, and circulation. however, the main question why does it all exist (not only us, but b a s i c c o n c e p t s i n k a b b a l a h 14 the entire universe? remains unanswered. is there anyone in this world who has not been touched by this question at least once? the existing scientific theories assert that the world is governed by invariab

ganism? perhaps there exist some laws and goals that we have not yet discovered. we can research something at a lower evolutionary level than our own. we perceive and comprehend the meaning of inanimate, vegetative, and animate existence. but we cannot comprehend the meaning of human existence. evidently, this understanding can be attained only from a higher existential level. our research of the world boils down to the study of how it reacts to our influence on it. we can only research at our own level and not above it. even when we research at our own level, we study it by applying some impact on the world and measuring the reaction to the impact. we perceive our influence on the world with our five senses: sight, sound, smell, taste, and touch. otherwise, we may use instruments that exp

ld experience the same things in a totally different way. at the same time, we do not feel a lack of sensory organs, such as a sixth finger on our hands. just as it is impossible to explain the meaning of eyesight to one blind from birth, so, too, will we fail to discover the concealed forms of nature with the research methods we are applying today. according to kabbalah, there exists a spiritual world that is imperceptible to our sense organs. at its center is one tiny part our universe and our planet--the heart of this universe. this sphere of information, thoughts, and emotions affects us through the laws of the material nature and its incidents. it also places us under certain conditions upon which we must act. we do not choose where, when, with whom, and with what traits and inclinati

i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and departure from this world. it also includes the upper worlds reactions to our world and towards other human beings, caused by man s actions. it researches everyone s individual path, from the creation of worlds to the attainment of the ultimate goal. incarnations of the soul: the study of every soul's essence and its incarnations, as well as our a

LAITMAN M FROM CHAOS TO HARMONY

i, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his methodology, anyone can benefit from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabbalah to the world. after the rabash s demise in 1991, laitman established bnei baruch, a group of kabbalah students that studies, teaches, and implements the teachings of baal hasulam and his son, baruch, on a daily basis. over time, bnei baruch has grown into an extensive international movement with thousands of members in israel and around the world. rav laitman s lectures are broadcast live daily on satell

nd fear of nuclear war and ecological threats, all cloud our happiness. it seems we have lost control of our lives and are unable to head off problems as they unfold. it is common knowledge that correctly diagnosing an illness is half its cure. hence, to resolve our problems, we first need to understand their causes. the safest place to start is by understanding human nature and the nature of the world. if we understand our own nature and the laws affecting us, we will know where we are erring and what we must do to end the predicament we re in. 18 from chaos to harmony when we observe our surrounding nature, we discover that the inanimate, vegetative, and animate levels of nature are all driven by inherent instincts. these actions are not considered good or bad; they simply follow the rul

h our children to be compassionate, kind, friendly. we want our children to be nice to others, and we feel that such an attitude toward others is the proper way, and that it protects those who follow it. hardly anyone would declare opposition to these values. additionally, thanks to the progress in communication, today we can transmit new messages and values to society very quickly throughout the world. this is a crucial factor in increasing the awareness of humankind s escalating crisis and the need for a comprehensive resolution. although our current problems may be prompting us to change, there is more to it than that. when we build a correct attitude toward society, we are gradually admitted into a whole new level of existence, superior to anything we ve known before. it is a higher fo

alating phenomena in many areas. many of us are dissatisfied with our lives, and there is a growing sense of insecurity, meaninglessness, frustration, and bitterness. these sensations often lead to our using sedatives, drugs and other 28 from chaos to harmony additions, all serving as substitutes and alternative means of fulfillment. the plagues of the 21st century are anxiety and depression. the world health organization (who) has determined that every fourth person will suffer from a mental problem during his or her life.1 over the past fifty years, there has been a significant increase in the number of people suffering from depression. the newest finding is that depression appears at younger and younger ages. it is anticipated that by the year 2020, mental ailments, and primarily depres

sraeli ministry of health declared that in israel, similar to other western developed countries, suicides are the second most common cause of death among children and youth.3 many among those who work in the health field believe that the suicide phenomenon reflects the overall unhealthy state of society. in the last decades, drug intake has turned from a marginal phenomenon to a central issue the world over, and today, every level of society is affected by it. drug abuse among youth is a familiar phenomenon today, and children are introduced to drugs as early in life as elementary school. a 2005 survey conducted by israel prologue 29 anti-drug authority revealed that compared to past data, there is an alarming amount of drug abuse among young people. in the u.s, the number of people who co

LAITMAN M KABBALAH REVEALED

at he became baruch ashlag s closest disciple and personal assistant, spending the bulk of his time in the company of his revered mentor, and absorbing as much as he could of his teachings. today, he is regarded as the foremost authority on kabbalah, having authored thirty books on the subject, translated into ten languages. his live lessons are broadcast daily on cable tv and internet around the world. in recent years, he has become a sought-after lecturer in academic circles in the united states and europe. dr. laitman is the founder and president of bnei baruch- kabbalah education and research institute, which operates the largest and most extensive internet site on the subject of kabbalah, www.kabbalah.info. the website provides unlimited access to kabbalistic texts and media in over t

inary person s guide to a more peaceful life. not only is the author a dear personal friend, he is, in my view, the foremost kabbalist alive today, a genuine representative of a wisdom that has been kept secret for two millennia. now that the wisdom of kabbalah, among other indigenous wisdoms, is emerging full scale, i believe no other person is better suited to expound on its essence. in today s world, the emergence of kabbalah as an authentic means of instruction is of unique significance. it can help us regain awareness of the wisdom that our forefathers possessed, and which we have forgotten. indigenous wisdoms are appearing today precisely because our customary, mechanical school of thought has failed to provide the well-being and sustainability it had promised. a chinese proverb warn

had promised. a chinese proverb warns, if we do not 14 kabbalah revealed change direction, we are likely to end up exactly where we are headed. when applied to contemporary humanity, this could prove disastrous: climate change is threatening to turn vast areas of our planet into unlivable, lifeless soil, unsuitable for human habitation and inadequate for food production. additionally, most of the world s economies have become less self-sufficient. this is ominously coupled with the worldwide diminution of food reserves. there is less available freshwater for well over half of the world s population. on average, more than 6,000 children perish each day from diarrhea caused by polluted water. in many parts of the world, violence and terrorism have become the favored means to resolve conflict

is less available freshwater for well over half of the world s population. on average, more than 6,000 children perish each day from diarrhea caused by polluted water. in many parts of the world, violence and terrorism have become the favored means to resolve conflicts. hence, there is deepening insecurity in both rich and poor countries. islamic fundamentalism is spreading throughout the muslim world, neo-nazi and other extremist movements are sprouting in europe, and religious fanaticism is appearing the world over. thus, our very tenure on this planet is in question. however, global breakdown is not mandatory. we can turn the tide, and the following scenario, too, is entirely possible: as the latter part of this book will show, we can pull together and pursue shared objectives of peace

rted by these developments, national, international, and intercultural mistrust, ethnic and racial conflicts, oppression, economic inequity, and gender inequality will all give way to mutual trust and respect. people and communities will readily cooperate and form productive partnerships. thus, rather than breaking down in conflict and war, humanity will break through xnot merely to a sustainable world of self-reliant and cooperating communities, but to a joyous future of peace, tranquility and complete selffulfillment. a peaceful and sustainable world can await us all, but alas, we are not presently headed in this direction. einstein told us, the significant problems we face cannot be solved at the same level of thinking at which we created them. yet, we are trying to do just that. we are

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s well as the author of a six-volume commentary on the texts of the kabbalist, ari, and of many other works on kabbalah. not feeling well on the jewish new year in september 1991, my rabbi called me to his bedside and handed me his notebook, saying "take it and learn from it" the following morning, my teacher perished in my arms, leaving me and many of his other disciples without guidance in this world. he used to say "i want to teach you to turn to the creator, rather than to me, because he is the only strength, the only source of all that exists, the only one who can really help you, and he awaits your prayers for help. when you seek help in your search for freedom from the bondage of this world, help- 9- in elevating yourself above this world, help in finding the self, and help in deter

is impossible to fully relate to what is written there, as each of us can only understand what we read within the limits of our immediate grasp, since each of us is limited by the qualities of our individual souls. therefore, in the course of interacting with the supreme light, each of us will interpret these ideas as our souls perceive them. may the thoughts of rabbi yehuda ashlag penetrate this world through the words of his eldest son, my rabbi, and may they help all of us unite with the creator in the course of our lives here in this world! rabbi michael laitman- 10- attaining the worlds beyond how to read the text the need for this text became apparent to me from the questions that i received from my students, and from the questions that were asked during various lectures and radio pr

unite with the creator in the course of our lives here in this world! rabbi michael laitman- 10- attaining the worlds beyond how to read the text the need for this text became apparent to me from the questions that i received from my students, and from the questions that were asked during various lectures and radio programs, as well as from the letters that continue to flood in from all over the world. the difficulty of explaining and teaching kabbalah lies in the fact that the spiritual world has no counterpart in our world. even if the object of our studies becomes clear, our understanding of it is only temporary. what we learn is grasped by the spiritual component of our ability to understand, which is constantly renewed from above. thus, a subject we initially understand may appear un

ter we have contemplated and acquired spiritual strength, we begin to see and perceive, then our ability to attain the resulting spiritual lights and levels will bring us to true knowledge- 11- until we can comprehend the upper light and can perceive what it presents to us, we will not understand how the universe is built and how it works, since there are no analogies to these concepts in our own world. this text can help ease our first steps toward perceiving the spiritual forces. at later stages, we will be able to progress only with the help of a teacher. this text should not be read in an ordinary fashion. rather, we should concentrate on a paragraph, think about it, and attempt to understand examples that reflect in the issues discussed. we may then try to apply these issues to our ow

eeded in the continuous process of the soul s development. rather than rushing to complete reading the text, it is recommended to concentrate on the sections that appeal to us the most. only then will the text be able to help and guide us in our search for personal spiritual ascent. the goal of this text is to help us become interested in the mysteries of life, such as: why were we born into this world? can we enter the spiritual worlds from here? can we ever understand the purpose of the creation? is it possible to perceive the creator, eternity and immortality? how can we begin to grow spiritually? if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair o

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

been formed. when napoleon asked him about god s place in the process, laplace replied: je n'avais pas besoin de cette hypoth se-l( i did not need this hypothesis there. thus, science left no room for the existence of other aspects beyond its own limits, including those realities that are hidden from our perception. everyone believed that humanity had discovered the necessary measures to know the world as it really was. in the late 1800s, it seemed that classical physics had provided researchers with a complete set of laws for every natural phenomenon. many researchers maintained that these laws would help them explain even the few phenomena that remained mysteries. since physics has always been considered the mother of all sciences and the forefront of technology and experimentation, its

server can describe. today, researchers understand that what had once been defined as absolute fact is destined to give way to new conclusions and new experiments. these, in turn, will yield to ever-newer formulae and experiments. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 12 it is now evident that science does not present the absolute truth, but rather a picture of the world as depicted through current experiments, perceptions, and paradigms. moreover, the greater our knowledge of the world, the greater the uncertainties and contradictions we face. acknowledging the above has significantly diminished the predominance of natural science in general and physics in particular. instead, it positioned science as a tool that uncovers a limited part of reality, rather t

cent years, many scientists have become interested in various religions, new age theories, and mysticism. they are trying to find new tools and new ways to understand the hidden parts of reality, those unattainable by using conventional research methods. this scientific predicament has escalated into a crisis since the turn of the century, challenging our ability to expose the full picture of the world we live in, and to understand the rules that govern both nature and humanity. once humanity exhausted its desire for knowledge and erudition and the visible reality had been researched, a new desire surfaced to know the highest of concepts and the hidden part of reality. this is the stage of the evolution of desires that humanity has reached today. this is the background for the appearance o

tage of the evolution of desires that humanity has reached today. this is the background for the appearance of the wisdom of kabbalah, which offers humanity a new perspective, a scientific worldview that kabbalists discovered thousands of years ago. our current desire to know all of reality shows that humanity is ready to be exposed to kabbalah. f o r e wo r d 13 the kabbalistic perception of the world includes premises that other religions accept on faith, coupled with a scientific approach. kabbalah develops tools within us that welcome us into a comprehensive reality and provide means to research it. kabbalah, science and the meaning of life presents the fundamentals of the science that explores the aspects of reality hidden from scientists. when we discover those hidden parts, our know

s premises that other religions accept on faith, coupled with a scientific approach. kabbalah develops tools within us that welcome us into a comprehensive reality and provide means to research it. kabbalah, science and the meaning of life presents the fundamentals of the science that explores the aspects of reality hidden from scientists. when we discover those hidden parts, our knowledge of the world we live in will be complete. by uniting both the hidden and the revealed, we will prepare ourselves for accurate scientific research and the discovery of the genuine formulae. by uncovering the hidden, our view of the world will become complete, liberated from the boundaries of relative perception and we will be able to unveil the existence of every part of reality, beyond time, space and mo

LAITMAN M THE KABBALAH EXPERIENCE

aal hasulam (rav yehuda ashlag, the author of hasulam (the ladder, a commentary on the zohar) reveal that from this time forward, the kabbalah will become a simple and genuine way of life, open to all, with no restrictions. this approach originated in 1995, and we are currently in the midst of this process to expand the reach of kabbalah. why our generation? because the souls that descend to this world and dress in our bodies evolve from generation to generation. ultimately, they will arrive at a point of questioning the meaning of their very existence. the question will form: what is the meaning of my life? or what am i living for? it will arise not only if we are in constantly intensifying pain, but also if we are filled with peace, fulfillment and pleasure. when the pain of this questio

e solution in drifting in the currents of everyday life. indeed, if we contemplate reality, as described in the books of kabbalists, that speak of the end of days--which we now face- vwe become profoundly fearful that, without the wisdom of the kabbalah, we will not be able to secure safe passage through the challenging times to come. the wisdom of the kabbalah allows us to come to know the upper world v the very system that monitors and leads reality. that includes the reality of this world, the whole of humanity and each and every one of us at any given moment. with the help of kabbalah, we can t h e k a b b a l a h e x p e r i e n c e 10 control the system of the worlds and determine how to conduct our daily lives, which makes this wisdom necessary for everyone. until the year 1995, i w

the reality of this world, the whole of humanity and each and every one of us at any given moment. with the help of kabbalah, we can t h e k a b b a l a h e x p e r i e n c e 10 control the system of the worlds and determine how to conduct our daily lives, which makes this wisdom necessary for everyone. until the year 1995, i was busy opening many kabbalah classes throughout israel and around the world. as a result, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and expanded, and today over a million people from all co

esult, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and expanded, and today over a million people from all corners of the world visit it every month. they download information about the method of kabbalah and the way to conduct their lives, in addition to submitting numerous questions through email and online discussion forums. they come with private questions and general questions alike. still, i often meet new people v in lectures or in more informal discussions v who have not discovered this valuable method, even

he more questions will arise, which are answered directly from the source. that is ultimately what will advance you. remember, success depends on you alone. i am with you all the way. rav michael laitman 13 c h a p t e r 1. t h e t h o u g h t o f c r e at i o n m a n v t h e p u r p o s e o f c r e at i o n q: many have tried to solve the riddle of the purpose of creation v why we come into this world, why we live and die. what is the purpose of creation according to the kabbalah and how can one attain it? a: man is the center of creation and is its purpose. the creator created mankind and wishes to raise human beings to the highest possible degree: that of the creator. the process of the attainment of the creator, meaning getting to know the creator s attributes, is a means for correctio

LAITMAN M THE PATH OF KABBALAH

his perspective determines our reactions, our feelings, and ultimately our reality. what, then, is the actual reality around us? today, kabbalists can state a principle that jews concealed for thousands of years: that there is no reality at all, but something called his essence, the upper force. this force operates in such a way that one sees him as an image of a certain reality, which we call my world. we are all able to see and feel varying images and sensations depending on our sensory organs and inner properties. all our sensations are subjective and exist only with regard to our feelings. however, because the sensory organs of non-human creatures would differ from ours, they would see the world as completely different from us. in fact, it is possible that another creature s sensory or

ver, because the sensory organs of non-human creatures would differ from ours, they would see the world as completely different from us. in fact, it is possible that another creature s sensory organs would be so different from ours, it might exist in a different dimension without ever encountering us. the closer one s properties are to the properties of the upper force, the closer the image of my world comes to the actual reality, and the less distorted it is by one s egoistic attributes. since the property t h e pa t h o f k a b b a l a h 10 of the upper force is altruism, when one attains that quality and bonds with the upper force, one learns to feel reality as it is. all of the above is mentioned only to emphasize that all our sensations are personal and might change in time. the only

own forces and our levels of ability to sense the creator. that is the only topic of discussion of the torah. that is also the only thing we speak of in our daily lives, because we talk about our feelings. in fact, all we feel is the influence of the creator. everything around us is no more than the influence of the creator on each and every one of us. hence, to discern the actual picture of the world, we must find what we read inside us, as we read the torah, because every written word exists within us it just hasn t been discovered. pa r t o n e: t h e b e g i n n i n g 11 we feel what the books speak of in accordance with our spiritual growth, hence the importance of the study from genuine sources of kabbalah: the zohar, the writing of the ari, and the writings of ashlag. this is the s

r the lowest, depending on my feeling. i cannot imagine any other situation, let alone feel it. our beastly nature should know that redemption can only come from above. then we can advance. we have a will to receive. that will comes from above and is constantly increasing, growing farther from the creator through the impure worlds, and acquiring its final shape of egoism. that state is called our world. one begins one s advancement within the impure system and acquires the aim to bestow. with this aim, one begins to correct the will to receive until reaching one s bar mitzvah age (thirteen years old, a certain spiritual degree. the light comes from above, depending on the correction of one s desires, and fills the creature. this means that the soul the light of correction clothes the body

able to experience pleasures of the still degree, but not of the vegetative, animate, and speaking degrees. an impure system is necessary to increase the will to receive, so that afterwards, using the aim to bestow, it will be filled with light exactly according to its intensity. pa r t o n e: t h e b e g i n n i n g 17 c h a p t e r 1. 3 t h e e vo l u t i o n o f t h e s o u l a person in this world has no soul. there is only one thing to do if we want to understand and realize our true essence, and that is to embark on a spiritual quest with all the zest, eagerness, and willingness to change that we can summon a quest to discover the soul. the journey begins at the exact place where we felt our very first desire for spirituality, the point in the heart. this point is the embryonic soul

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

e that one must be respectful to everybody. 372 d e t a i l e d t a b l e o f c o n t e n t s part one: the beginning..9 chapter 1.1 the great illusi ethe hidden life in freemasonry by c. w. leadbeater 33 (edited and re-formatted by brother w *december 2005) the theosophical publishing house adyar, madras, india 1926 second edition, plate 0. foreword it is once more my privilege to usher into the world, for the helping of the thoughtful, another volume of the series on the hidden side of things written by bishop charles w. leadbeater. true mason that he is, he is ever trying to spread the light which he has received, so that it may chase away the darkness of chaos. to look for the light, to see the light, to follow the light, were duties familiar to all egyptian masons, though the darkness

ged to crystal clarity; walls which seem solid melt away; confidence replaces doubt; glimpses of the goal are caught through rifts in the clouds; and the earth-born mists vanish before the rays of the rising sun. instead of fragments of half-understood traditions, confused and uninterpreted, we find in our hands a splendid science and a reservoir of power which we can use for the uplifting of the world. we no longer ask: gwhat is the great work? we see gthat it is nothing less than a concerted effort to carry out the duty that is laid upon us, as those who possess the light, to spread that light abroad through the world, and actually to become fellow-labourers with t.g.a.o.t.u. in his great plan for the evolution of our brn h. the detailed explanations of the ceremonies are profoundly inte

f masonic symbolism than is given in the majority of their lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals and deep spiritual teachings which are of the most absorbing interest to the student of the inner side of life. before we can gain this fuller understanding we must have at least some slight acquaintance with certain facts concerning the world in which we live- a world only half of which we see or understand. indeed, undignified as the statement sounds, it is quite true that our position resembles very closely that of a caterpillar feeding upon a leaf, whose vision and perception extend but very little beyond the leaf upon which he crawls. how difficult it would be for such a caterpillar to transcend his limitations, to take a wid

cend his limitations, to take a wider view, to understand that his leaf is part of a huge tree with millions of such leaves, a tree with a life of its own- a life outlasting a thousand generations of lives such as his; and that tree in turn only a unit in a vast forest of dimensions incalculable to his tiny brain! and if by some unusual development one caterpillar did catch a glimpse of the great world around him and tried to explain his vision to his fellows, how those other caterpillars would disbelieve and ridicule him, how they would adjure him to waste no time on such unprofitable imaginings, but to realize that the one purpose of life is to find a good position on succulent leaf, and to assimilate as much of it as he can! when later on he becomes a butterfly, his view widens, and he

ridicule him, how they would adjure him to waste no time on such unprofitable imaginings, but to realize that the one purpose of life is to find a good position on succulent leaf, and to assimilate as much of it as he can! when later on he becomes a butterfly, his view widens, and he comes into touch with a beauty, a glory and a poetry in life of which he had no conception before. it is the same world, and yet so different, merely because he can see more of it, and move about in it in a new way. every caterpillar is a potential butterfly; and we have the advantage over these creatures in that we can anticipate the butterfly stage, and so learn much more about our world, come much nearer to the truth, enjoy life much more, and do much more good. we should study the hidden side of every-day

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

y and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose 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

tmost enthusiasm and devotion among the brn. of the craft to-day. the existence and the work of the head of all true freemasons is the one and sufficient reason for the virility and power of this most wonderful organization. if we understand his relation to it and what he wishes to make of it, we shall also understand that it embodies one of the finest schemes ever invented for the helping of the world and for the outpouring of spiritual force. many of our brn. have been for many years unconsciously taking part in this magnificent altruistic work; if they can be brought to comprehend what it is that they are doing and why, they will continue the great work more happily and more intelligently, throwing into it the whole strength of their nature both bodily and spiritual, and enjoying the fr

y of masonic history, with remarkable results. a vast amount of information upon the religious and initiatory customs of many peoples, both ancient and modern, has been gathered by anthropologists; and masonic students in this field have found many of our signs and symbols, both of the craft and higher degrees, in the wall-paintings, carvings, sculpture and buildings of the principal races of the world. the anthropological school, therefore, allows a far greater degree of antiquity to masonry than the authentics have ever ventured to do, and traces striking analogies with the ancient mysteries of many nations, which clearly possessed our symbols and signs, and in all probability ceremonies analogous to those worked in masonic lodges to-day. 13. the anthropologists do not confine their stud

enders entirely impossible the idea that they were copied from european sources. masonic scholars have by no means exhausted the facts which may be discovered in this most interesting field of research, but even with our present knowledge it is clear that rites analogous to those we call masonic are among the most ancient on earth, and may be found in some form or other in almost all parts of the world. our signs exist in egypt and mexico, in china and india, in greece and rome, upon the temples of burma and the cathedrals of mediaeval europe; and there are said to be shrines in southern india where the same secrets are taught under binding pledges as are communicated to us in the craft and high grades in modern europe and america. 14. among pioneers in this field we should mention bro. al

ousness and degrees of sacramental power; that of the mystic is often more individual in character, a flight of the alone to the alone, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assistance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel of the divine life, he seems to me to lose the enormous advantage of the collective effort made by the oc-cultist, which is so gr

LEFT HAND PATH AND RIGHT HAND PATH

happiness in this life. the belief that the forces of the universe can be bent to one's personal will by magickal means, and that power gained in such a manner is an aid to enlightenment. an agnostic view of the existence of deities, or a platonic view of deities as "firstforms" those who believe in the existence of this dichotomy usually classify most of the established religions of the western world, as well as such eastern traditions as hinayana buddhism and confucianism, as right-hand path religions, while regarding such religions as vajrayana buddhism and taoism as members of the left-hand path. mahayana buddhism is seen as a mixture of left-hand path, since its ultimate goal is the attainment of enlightenment for the individual, and right-hand path, since it regards good deeds as th

ultimate goal is the attainment of enlightenment for the individual, and right-hand path, since it regards good deeds as the means by which enlightenment may be attained. criticism the existence of the dichotomy between the left-hand path and the right-hand path is not generally accepted by scholars of religion. critics of the dichotomy argue that it is derived from a rather limited subset of the world's religions and that it fails to encompass the variety of religious beliefs and practices found throughout the world, and that the terms are too loosely defined to be of much use in formal study and too loaded with pejorative connatations to be useful in ordinary discourse between people holding different religious views. defenders of the dichotomy reply that the terms may still be useful wh

LEMEGETON

tly evill, wch is called theurgia goetia being all spirits of the ayre* the third part is [a book] of spirits governing ye planetary houres, and wt spirits belong to every degree of the signes and planets in ye signes, and is called ars paulina* the fourth part of this booke is called ars almadel solomonis [sic, contayning 20 cheife spirits wch governe the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [s

LETTER FROM A LUCIFEREAN

atthew s church, colchester, half-listening to the vicar s sermon. an early banthe- bomb advocate, he was preaching the dire consequences of the arrival of nuclear weapons on the earth. i can no longer recall exactly what he said, but i was suddenly struck with a revelation that the atom bomb was the ultimate symbol of lucifer- the light-bringer; that this destroying light had ripped away the old world- had removed all absolutes and givens. everything which i had been brought up to take for granted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conviction that science would usher in an age of rationality, and that the

givens. everything which i had been brought up to take for granted was shaken- the firm foundations of my world crumbled in that instant, and i was lost, as it were. some months later, i fell into a conversation with a chap i met in the central library. i expounded my somewhat idealistic conviction that science would usher in an age of rationality, and that the age of christianity s grip upon the world was passing away. he asked me if i had heard of the evil aleister crowley, who had declared that "there is no god but man" i had heard of crowley- indeed my father had once burnt a copy of the news of the world which had somehow found its way into the house which made much of his death and the devilworshippers who attended his funeral in hastings. my new friend was instrumental in feeding my

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

of the christian tradition as an unalloyed good. although we might wish we could make such simple, straightforward associations, the fact of the matter is that the cultural images of satanism and christianity we have inherited are complex and ambiguous. we do not have to look any further than everyday speech to perceive how thoroughly satan s sinister associations have been diluted: we live in a world where, without a second thought, we consume deviled ham and devil s food, play devil s advocate, describe certain locations as hellholes, go out and have a devil of a good time, wake up feeling like hell, and so forth. in short, satan has come to represent much more than absolute evil. while satan and his minions sometimes still play their timeworn roles xi introduction even though times hav

tion as representatives of pure evil, our culture has also invested the devil with many positive and attractive traits. a prime example of this is sex: because of the church s traditional aversion to sexuality, the diabolical has come to be associated with sex and sensuality. satan has also been portrayed as a proud, clever, creative nonconformist willing to question the status quo. in the modern world, all of these characteristics are regarded as positive traits, at least theoretically. almost all contemporary images of the devil derive directly or indirectly from the christian tradition. christian diabolism in turn has dual roots in judaism and zoroastrianism. the jewish satan was never as sinister as his christian counterpart. initially, in fact, satan was not a being at all, but, rathe

ter the persians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism. thus satan, the closest thing the jews had to an evil spirit, was reconceived in the mold of angra mainyu as god s enemy. this portrait of an evil divinity locked in a cosmic war against god was later bequeathed to

s portrait of an evil divinity locked in a cosmic war against god was later bequeathed to christianity. early christianity arose as a jewish sect during the apocalyptic period. the first christians strongly believed in the imminent second coming of christ (within their lifetimes, which would be accompanied by the resurrection of the dead, a final judgment, the defeat of satan, and the end of this world. with these apocalyptic additions, the christian devil remained essentially unchanged for centuries. these understandings were, however, gradually amplified by an emergent folklore about satan and his minions. this diabolical folklore eventually came to be regarded with the utmost seriousness by the church, so that, by the late medieval period, authorities were executing numerous people hund

ated with demons. the core of the meeting often involved the sacrifice of a human being. babies were usually cooked and eaten. new witches signed a pact, renounced christianity, trampled on a cross, and received a mark on their bodies from satan s claw. although they are associated with the middle ages in most people s minds, the deadliest witchhunts were conducted in the twilight of the medieval world. it has been suggested that witchhunting was, in fact, a displaced reaction to the breakup of medievalism and the emergence of the modern world. whatever the factors at work in this phenomenon, the witch-hunts came to represent the worst aspects of christianity an important component of a new image of the church as a corrupt, evil institution that repressed and executed innocent people. if

LIBER 141

to selected initiates of the sanctuary of the gnosis ix who have either (a) shewn by power their fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore

cy of the process, and are therefore fain to toy with any hypothesis, investigating as probability may determine us to do. thus we may assume an ether or akasa, inflamed or stressed by a particular prana. and all stresses in this akasa being of one kind ultimately, though mediately diverse, it may be as easy to arrest the course of the earth as to destroy a worm. for the work is taking place in a world of causes fluid and not solid, in yetzirah (or even briah) rather than in assiah. it will be impossible or very difficult to move infantry from one wing of the engaged line to the other, but in the quarters of the staff it is indifferent whether that body, being at the base, is pushed forward to either. one cannot easily oxidize gold precipitated from the chloride, but having the chloride, i

LIBER 777

10 xxxv. some roman gods. xxxvi. selection of christian gods (10; apostles (12; evangelists (4) and churches of asia (7. xxxvii. hindu legendary demons. 0. 1 jupiter god the 3 in 1 2 janus[[mercury] god the father, god who guides parliament 3 juno, cybele, hecate &c. the virgin mary 4 jupiter[[libitina] god the rain-make (vide prayer-book, god the farmer s friend 5 mars christ coming to judge the world 6 apollo[[bacchus, aurora] god the son (and maker of fine weather) 7 venus messiah, lord of hosts (vide prayer-book, r. kipling &c) 8 mercury god the holy ghost (as comforter and inspirer of scripture, god the healer of plagues 9 diana (as[[terminus, jupiter] god the holy ghost (as incubus) 1010 ceres ecclesia xsti, the virgin mary 11 jupiter[[juno, olus] matthew 12 mercury sardis 13 diana l

emental spirits. 11 lapr raphael layra ariel sj chassan paralda 23 layrbg gabriel sycrt tharsis dhylt taliahad niksa 31 lakym michael [rc seraph lara aral djin 32 bis layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right u

s filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions in the world of yetzirah. xciii. the heavens of assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried

lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time. should contain a demonstration of the quadrature of the circle* 32 bis. 31 bis. table vi (continued) 33 clxxxii. the human body. clxxxiii. legendary orders of being. 11 respiratory organs sylphs 12 cerebral and nervous systems voices, witches

names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 aurt the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may b

LIBER ALEPH

ing to nought. this way is most sure; most sacred; and the enemies thereof most awful, most sublime. it is for the great souls to enter on this rigour and austerity. to them the gods themselves do homage; for it is the way of utmost purity. d the book of wisdom or folly 3 g de vita corrigenda (of correcting life) now, son, that the true principle of self-control is liberty. for we are born into a world which is in bondage to ideals; to them we are perforce fitted, even as the enemies to the bed of procrustes. each of us, as he grows, learns repression of himself and his true will .it is a lie, this folly against self: these words are written in the book of the law. so therefore these passions in ourselves which we understand to be hindrances are not part of our true will, but diseased appe

e same. thus the loves of abelard and of heloise were destroyed by the system of repression in which they chanced to move. thus beatrice was robbed of dante by social artificialities; and paolo slain on account of things external to his love of francesca. then, per contra, martin luther, being a giant of will, and also the eighth henry of england, as a mighty king, bent them to overturn the whole world that they might have satisfaction of their loves. and who shall follow them? for even now we find great churchmen, statesmen, princes, dramamakers, and many lesser men, overwhelmed utterly and ruined by the conflict between their passions and the society about them. wherein which party errs is no matter of moment for our thought; but the existence of the war is evidence of wrong done to natu

more prevented by environment or by consciousness, cometh as a conqueror. yet even so he must come for the most part throned upon the chariot of the exciting cause of the dream, and therefore is his appearance symbolic, like a writing in cipher, or like a fable, or like a riddle in pictures. but alway does he triumph and fulfil himself therein, for the dream is a natural compensation in the inner world for any failure of achievement in the outer. t liber aleph vel cxi 12 l de somniis g: vestimenta horroris (of dreams. iii: clothed with horrors) ow then if in a dream the will be always triumphant, how cometh it that a man may be ridden of the nightmare? and of this the true explanation is that in such a case the will is in danger, having been attacked and wounded or corrupted by the violenc

rbance not only of body but of mind, and that in obscure paths, shall little by little disappear from the face of his unspeakable glory. t the book of wisdom or folly 35 aq de libertate mentis (of liberty of the mind) here shall be no property in human thought. let each think as he will concerning the universe; but let none seek to impose that thought upon another by any threat of penalty in this world or any other world. look now, though i enkindle thee to effort in thy way, yet it is the way of thy will, and i say not even that thou dost well to hasten therein, for the whole matter lieth in thy will, and to force thyself against thy nature would be an obstacle to thy passage. but if i urge thee to run well this race as an athlete, it is because i have perceived in thy nature that firce l

. yet even here the complaint of a few, which we call pain, is a warning of general danger. many cells fulfil their destiny by swift death, and this being their function, they in no wise resent it. should h moglobin resist the attack of oxygen, the body would perish, and the h moglobin would not even save itself. now, o my son, do thou then consider deeply of these things in thine ordering of the world under the law of thelema. for every individual in the state must be perfect in his own function, with contentment, respecting his own task as necessary and holy, not envious of another.s. for so only mayst thou build up a free state, whose directing will shall be singly directed to the welfare of all. i the book of wisdom or folly 39 am de fundamentis civitatis (of the foundations of the sta

LIBER ASTARTE

a practical mantra; possibly refers to the traditional prayer which begins with these words; in full, ave maria, gratia plena, dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, iesus; sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostra. amen; although that if anything seems too long. your mileage may vary. t.s] 2 [grk .hail, saviour of the world; io pan, io pan] 3 [arabic .he is god and there is no other god than he] svb figvra clxxv 9 art, and pertaineth not altogether to the grade of philosophus. neither is it of itself helpful, but rather the reverse, in this especial practice. 26. concerning silence. now there may come a time in the course of this practice when the outward symbols of devotion cease, when the soul is as it were d

soul may fall is this dark night. and this is indeed purifying in such depths that the soul cannot fathom it. it is less like pain than like death. but it is the necessary death that comes before the rising of a body glorified. this state must be endured with fortitude; and no means of alleviating it may be employed. it may be broken up by the breaking up of the whole method, and a return to the world without. this cowardice not only destroys the value of all that has gone before, but destroys the value of the oath of fealty that thou hast sworn, and makes thy will a mockery to men and gods. 28. concerning the deceptions of the devil. note well that in this state of dryness a thousand seductions will lure thee away; also a thousand means of breaking thine oath in spirit without breaking i

also subtler than all these terrors are the illusions of success. for one instant.s self-satisfaction or expansion of the spirit, especially in this state of dryness, and thou art lost. for thou mayst attain to the false union with the demon himself. beware also of even the pride which rises from having resisted the temptations. but so many and so subtle are the wiles of choronzon that the whole world could not contain their enumeration. the answer to one and all is the persistence in the literal fulfilment of the routine. beware, then, last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.1 yet shalt thou also bew

LIBER AZAZEL

ocious blaze that consumes the palatial garden. 2. stand before me and prepare to meet your judgement, for i am the true adversary of all that seeks to bind my creation in hypocritical servitude. stand before me and be destroyed by my power. 3. yahweh, god of the hebrews, you have been judged and found obsolete. you have used your power toward your own jealous ends, and have sought to conquer the world. you have failed, and this failure is your punishment. you are an abomination in my sight, as are all who revere you. be consigned to the realm of the forgotten! 4. yeshua, impotent teacher of many lies, you have been judged and found contemptible. although you never sought to conquer the world, you allowed others to make a god out of you, though you knew better. you taught others to be meek

s of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power

LIBER B VEL MAGI

unto him in his initiation to the grade. sub figura i 3 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first adumbrated unto him in the grade of practicus (which reflected mercury into the lowest world) in liber xxvii, ghere is nothing under its three forms. h 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha- samapatti. 19. and woe, woe, woe, yea, woe, and again woe, woe, woe, unto seven times be his that preacheth not his law to men! 20. and woe also be unto him that refuseth the curse of the grade of a magus, and the burden of t

LIBER CCC KHABS AM PEKHT

ng one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad cancellarius 1 son,1 do what thou wilt shall be the whole of the law. firstly, let thine attention be directed to this planet, how the aon of horus is made manifest by the universal war. this

ork. 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 profane, and therefore not further in this place indicated. from this seed armed men sprung to life; but instead of attacking him .mutual madness strikes the warriors witless, and fierce wrath invad

e glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the law itself

ggests that the island may be great britain, with its mines and tanks; and it is notable that a certain brother obligated to a a is in the most secret of england.s war councils at this hour.2 but it is possible that this instruction refers to some later time when our law, administered by some such order as the o.t.o. which concerns itself with temporal affairs, is of weight in the councils of the world, and is challenged by the heathen, and by the followers of the fallen gods and demigods. note, pray thee, the practical method of overcoming opposition given in ccxx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th verses of the third chapter of the book of the law. it must be quoted in full .so that thy light is in me

ively declared to be book 4, part iv some years after publication. t.s] khabs am pekht 7 the great religious bodies to accept this law officially, and its whole ritual has been revised and reconstituted in accordance with this decision. now then, leaving the book of the law, note, pray thee, the following additional suggestions for extending the dominion of the law of thelema throughout the whole world. 1. all those who have accepted the law should announce the same in daily intercourse .do what thou wilt shall be the whole of the law. shall be the invariable form of greeting. these words, especially in the case of strangers, should be pronounced in a clear, firm, and articulate voice, with the eyes frankly fixed upon the hearer. if the other be of us, let him reply .love is the law, love

LIBER CCCXXXV ADONIS

dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see nothing, feel nothing, and am nothing.ash of the universe burnt through! astarte. and i the flame! esarhaddon. wreathing and roaring for an ageless aon, wrapping the world, spurning the empyrean, drowning with dark despotic imminence all life and light, annihilating sense. i have been sealed and silent in the womb of nothingness to burst, a babe fs bold bloom, into the upper aethyr of thine eyes. oh! one grave glance enkindles paradise, one sparkle sets me on the throne above, mine orb the world. astarte. nay, stir not yet. let love breathe like the zephyr on

e above, mine orb the world. astarte. nay, stir not yet. let love breathe like the zephyr on the unmoved deep, sigh to awakening from its rosy sleep; let the stars fade, and all the east grow grey and tender, ere the first faint rose of day flush it. awhile! awhile! there fs crimson bars enough to blot the noblest of the stars, and bow for adoration ere the rim start like god fs spear to ware the world of him! softly! esarhaddon. but kiss me! astarte. with an eyelash first! esarhaddon. treasure and torture! astarte. tantalising thirst makes the draught more delicions. heaven were worth little without the purgatory, earth! esarhaddon. you make earth heaven. astarte. and heaven hell. to choose thee is to interpret misery .to lose thee. esarhaddon. ay! death end all if it must end thy kiss! a

e, i am rich, i eat and drink, i gather goods, i laugh, i never think. know me the prince of perfect pleasure! psyche. yet is there not something that you would forget? some fear that chills you? while you talk to me i see you glance behind you fearfully. adonis 11 esarhaddon (with furtive fear amounting to horror) you see the shadow? psyche. no: slim shadows stretch from yonder moon, and woo the world, and etch with their fantastic melancholy grotesques the earth.man.s destiny in arabesques. esarhaddon. you are blind! you are mad! see where he stands! it is the king of babylon, reeking daggers in his hands. and black blood oozes, oozes, throbs and dips from his eyes and nostrils to his lips that he sucks, gnashing his fangs. upon his head is a crown of skulls, and monkeys new and gibber a

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. bring the old chian, hanuman [the negro goes to obey. this joke is the accepted way of scaring folk; and if they.re scared, they may find confidence which is half cure. mos

LIBER CCXLII AHA

913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication i

are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four po

lowing the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit fs life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the failings of others! the master invokes the augoeides; the pupil through sympathy is almost rapt away. the augoeides hath given the master a message; nam

an do no better than to die! marysas. indeed, that .i. that is not god is but a lion in the road! knowest thou not (even now) how first the fetters of restriction burst? in the rapture of the heart self hath neither lot nor part. olypmas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world.s loss our father christian rosycross! marysas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. aha! 5 but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one re

th.the true path.scarce begun. when does the night end? olympas. when the sun, crouching below the horizon, flings up his head, tosses his mane, ready to leap. marysas. even so. again the adept secures his subtle fence against the hostile shafts of sense, pins for a second his mind; as you may have seen some huge wrestler do. with all his gathered weight heaped, hurled, resistless as the whirling world, he holds his foeman to the floor for one great moment and no more. so.then the sun-blaze! all the night bursts to a vivid orb of light. there is no shadow; nothing is, but the intensity of bliss. being is blasted. that exists. olympas. ah! marysas. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of t

LIBER CHANOKH

luded in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view

s drawn from the servient squares of the lesser angle of fire. as crowley gives no examples it is not clear which system he intended. 11: the following is all derived from golden dawn teaching rather than the dee manuscripts. 12: columns cxxxiii to cxxxvi. 13: more precisely, each square is referred to the sephirah modified by the element of the lesser angle; or to that sephirah in the qabalistic world corresponding (thus fire. atziluth, water. briah, etc. regardie gives the positions of binah through to geburah differently; zalewski (1990) gives the same reading as chanokh, stating this arrangement appears in westcott.s notanda to the g.d. enochian papers. 14: in addition the upper six are referred to the planets according to the scheme in 777 col. cxxiv .the heavenly hexagram. and to the

LIBER CLXV A MASTER OF THE TEMPLE

represented in the robe of, and described by his name as, a probationer, as if to assert his simplicity. he is in his favourite asana, the dragon, in profound holy meditation. 129 a master of the temple section i april 2, 1886, to december 24, 1909 charles stansfeld jones, whom i shall usually mention by the motto v.i.o, which he took on becoming a probationer of the a\a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out once more into this cold and uninviting world. having been oiled, smacked and allowed to live, we shall trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his atten

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 nothing, i who have seen the need of the world, have found that books (hitherto my dearest companions) have no longer any word to say to me have found that knowledge (relative) or what i thought was knowledge, is of no avail to supply the need of all that other part of my being that my great god-love would give it. i who

d i have returned to make this entry. i need not add much more. i do not put the answer down. it was given in silence and must remain in silence. still there seemed to be just one little ripple of joy in the great silent sea as another sould gently sank to its rest, and the silent voices whispered welcome brother. then all was calm and peace as before. the little ripple flowed on to let the whole world know, then, having delivered its message, all was still. amen. whatever the nature of this illumination, probably a state of dhyana, it left a very marked result on the consciousness of frater v.i.o, and gave him the necessary energy to continue his work through many a dark and dismal period. he himself could not gauge its value at all at the time. he was alone in vancouver and out of touch

t original thought i have expressed this afternoon, and bad at that. of course, i am really quite content, it is only when i begin to think and reason about things that i begin to become discontented. it s about time i shut up. and on april 30th the three months prescribed by his neophyte came to an end. he writes: i feel they have been 3 he had finished his immediate work, and went back into the world, as per liber vii, ii: 51-53, bestowing on himself this benediction as he did so. o.m. liber clxv 149 well spent, and that i have gained a more certain control of my body and mind, but realize how much is needed before. 0. peace unto all beings. amen. section iv april 30th, 1911, to october 13th, 1912 frater v.i.o. next experienced a state of dryness such as almost invariably follows a parti

d i felt i am that i am; but there seemed not much joy in the thought, and yet, i knew that i had done all, even the least thing, to the best of mine understanding and ability. and it began to dawn upon me that i had failed, but where and how, i know not. i have been dazzled with no illusionary success, i have overcome the fear of failure, and now, even as a tired warrior, i will go back into the world and strive. the next day. chaos. reason is quite inadequate to solve the problem. here followeth a certain passage from ezekiel. son of man, behold, i take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shalt thy tears run down. forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upo

LIBER COLLEGII SANCTI

n him, why he knoweth not. 6. when authority confers the grade, he shall rejoice therein; but beware, for that is his first departure from the middle pillar of the tree of life. 7. he may at any moment withdraw from his association with the a a, simply notifying the practicus who introduced him. yet let him remember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic dagger, according to the instruction in liber a. one month after his admission to th

LIBER CORDIS CINCTI SERPENTE

, lord god! 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain world came an infinite wail) that falling petal seemed to the little ones a wave to engulph their continent. 37. so they will reproach thy servant, saying: who hath set thee to save us? 4 liber lxv 38. he will be sore distressed. 39. all they understand not that thou and i are fashioning a boat of mother-of-pearl. we will sail down the river of amrit even to the yew-groves of yama, where we may re

32. but i heard the lute lively discoursing through the blue still air. 33. ah! messenger of the beloved one, let thy shadow be over me! 34. thy name is death, it may be, or shame, or love. so thou bringest me tidings of the beloved one, i shall not ask thy name. 35. where now is the master? cry the little crazy boys. he is dead! he is shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put

nto the milky ocean of the stars! 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti

to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. liber cordis cincti serpente svb f

LIBER CXCVII STORY OF SIR PALAMEDES

campment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources 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, ridi

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 den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride.to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the si

still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. his strength is done; he cannot stir. the child complains.how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. sir palamedes, the saracen knight 15 to save the world.three days away! his life in knighthood.s life is furled, and knighthood.s life in his.to-day. his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: the world is dim, is all but lost. when, with the bitterness of death cutting his soul, his fingers clench the piteous passage of her breath. the dews of ho

brow the twelve-star diadem and the king fs collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, sir palamedes, the saracen knight 91 the moons, the meteors, the suns, all in one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spite of sense, and beyond sense .p

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ft it be jolly if our own second? suddenly straightened its back and threw its chest out and marched off as? suppose then we accept our scepticism as having destroyed our knowledge root and branch.is there no limit to its action? does it not in a sense stultify itself? having destroyed logic by logic.if satan cast out satan, how shall his kingdom stand? let us stand on the mount, saviours of the world that we are, and answer gget thee behind me, satan! h though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here?.samson blinded and bound, grinding corn for the philistines? not at all, dear boy! 8 liber cxlviii we shall put all the questions that we can put.but we may find a tower built upon a rock, against which the winds beat in vain. not what ch

ons that we can put.but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles.those eminent mystics!.meant by faith. what i call samadhi!.and as gfaith without works is dead, h so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances! but how does this tower of samadhi stand the assault of question-time? is not the idea of samadhi just as dependent on all the other ideas.man, time, being, thought, logic? if i seek to explain samadhi by analogy, am i not often found talking as if we knew all about evolution, and mathematics, and history? complex and u

tire there is always a soldier just by us. the soldier and the hunchback 13 until the end. the end? buddha thought the supply of hunchbacks infinite; but why should not the soldiers themselves be infinite in number? however that may be, here is the point; it takes a moment for a hunchback to kill his man, and the further we get from our base the longer it takes. you may crumble to ashes the dream-world of a boy, as it were, between your fingers; but before you can bring the physical universe tumbling about a man fs ears he requires to drill his hunchbacks so devilish well that they are terribly like soldiers themselves. and a question capable of shaking the consciousness of samadhi could, i imagine, give long odds to one of frederick fs grenadiers. it is useless to attack the mystic by ask

orn. mere despair and desire can do little; anyway, the first impulse of fear was the passing spasm of an hour; the magnetism of the path itself was the true lure. it is as foolish to ask me gwhy do you adep? h as to ask god 1 [liber lxv, iv. 12] the soldier and the hunchback 17 gwhy do you pardon? h c fest son metier.1 i am not so foolish as to think that my doctrine can ever gain the ear of the world. i expect than ten centuries hence the gnominal crowleians h will be as pestilent and numerous a body as the gnominal christians h are to-day; for (at present) i have been able to devise no mechanism for excluding them. rather, perhaps, should i seek to find them a niche in the shrine, just as hinduism provides alike for those capable of the upanishads and those whose intelligences hardly re

sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath attained that height will i put a further question, announce an further glory. it is my misfortune and not my fault that i am bound to deliver this elementary message. gman has two sides; one to face the world with, one to show a woman that he loves her. h we must pardon browning his bawdy jest; for his truth is ower true! but it is your own fault if you are the world instead of the beloved; and only see of me what moses saw of god! it is disgusting to have to spend one fs life jetting dirt in the face of the british public in the hope that in washing it they may 1 [fr, git fs his job. h] 18 liber

LIBER CXX

s of fire cower before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open th

souls; i have destroyed the evil that clung to my members upon earth. hail, ye twin hawks upon your pinnacles, ye that guard the gate of the abyss, for i am made as ye! i am he that cometh forth by day. i have passed the hidden ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that 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 manifester unto the light. i am he, the grace of the world! the heart girt with a serpent is my name (they go to the throne "o my seat, o my throne, come unto me! and be ye round about me (he sets the candidate on his throne "i am your

LIBER DCCCLX JOHN ST

ust as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element;

y expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coefficient of a steamboat rises.and so on. but in our conquest of nature, which we are making principally by the use of the rational intelligence of the mind, we have become aware of that world itself, so much so that educated men spend nine-tenths of their waking lives in that world, only descending to feed and dress and so on at the imperative summons of their physical constitution. now to us who thus live the world of mind seems almost as savage and unexplored as the world of nature seemed to the greeks. there are countless worlds of wonder unpath fd and uncomprehended.and even

, and of the planets; hunger, thirst, fatigue, disease, anxiety, bereavement, all those woes and others have laid heavy hand upon me, and behold! as i look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of .dryness. and of despair seem but the necessary lying fallow of the earth. all those .false paths. of magic and meditation and of reason were not false paths, but steps upon the true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of ab

ne or two remarks. in my walk i discovered that my mantra hua allahu, etc, really belongs to the vi.uddhi-cakra; so i allowed the thought to concentrate itself there [the vi.uddhi-cakra: the .nerve centre. in hindu mystic physiology, opposite the larynx..ed] also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one fs eye to the microscope, the drop of water on

the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one fs eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one fs knowledge becomes far greater than a single glance can make it. 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yog. is to say that he 10.24- 10.39 john st. john 19 watches his thought like a cat watching a mouse. the

LIBER DCCCXI ENERGIZED ENTHUSIASM

ius. now i am certainly of opinion that genius can be acquired, or, in the alternative, that it is an almost universal possession. its rarity may be attributed to the crushing influence of a corrupted society. it is rare to meet a youth without high ideals, generous thoughts, a sense of holiness, of his own importance, which, being interpreted, is, of his own identity with god. three years in the world, and he is a bank clerk or even a government official. only 10 liber dcccxi those who intuitively understand from early boyhood that they must stand out, and who have the incredible courage and endurance to do so in the face of all that tyranny, callousness, and the scorn of inferiors can do; only these arrive at manhood uncontaminated. every serious or spiritual thought is made a jest; poet

what was expected of him, and the unexpended portion of his energy turned sour. hence the thoughts of priests, like the thoughts of modern faddists, revolved eternally around the s.q. a special and secret mass, a mass of the holy ghost, a mass of the mystery of the incarnation, to be performed at stated intervals, might have saved both monks and nuns, and given the church eternal dominion of the world. ix to return. the rarity of genius is in great part due to the destruction of its young. even as in physical life that is a favoured plant one of whose thousand seeds ever shoots forth a blade, so do conditions all but kill the strongest shoots of genius. but just as rabbits increased apace in australia, where even a missionary has been known to beget ninety children in two years, so shall

eld the act in itself to be gwicked. h of these blasphemers of nature let no further word be said, 12 liber dcccxi killed out rather than artificially preserved. the same remark applies to intellectual tests. but such tests should be as wide as possible. i was an absolute duffer at school in all forms of athletics and games, because i despised them. i held, and still hold, numerous mountaineering world's records. similarly, examinations fail to test intelligence. cecil rhodes refused to employ any man with a university degree. that such degrees lead to honour in england is a sign of england fs decay, though even in england they are usually the stepping-stones to clerical idleness or pedagogic slavery. such is a dotted outline of the picture that i wish to draw. if the power to possess prop

hrase in which the words iao sabao ended emphatically a sentence in which i caught the words eros, thelema and sebazo. while she did this she unloosed the breastplate and gave it to the girl attendant. the robe followed; i saw that they were naked and unashamed. for the first time there was absolute silence. now, from an hundred jets surrounding the board poured forth a perfumed purple smoke. the world was wrapt in a fond gauze of mist, sacred as the clouds upon the mountains. then at a signal given by the high priest, the bell tinkled once more. the celebrants stretched out their arms in the form of a cross, interlacing their fingers. slowly they revolved through energized enthusiasm 21 three circles and a half. she then laid him down upon the cross, and took her own appointed place. the

tion. the movements were extremely small and yet extremely strong. this must have continued for a great length of time. to me it seemed as if eternity itself could not contain the variety and depth of my experiences. tongue nor pen could record them; and yet i am fain to attempt the impossible. 1. i was, certainly and undoubtedly, the star in the canopy. this star was an incomprehensibly enormous world of pure flame. 2. i suddenly realized that the star was of no size what-ever. it was not that the star shrank, but that it(=i) became suddenly conscious of infinite space. 3. an explosion took place. i was in consequence a point of light, infinitely small, yet infinitely bright, and this point was without position. 4. consequently this point was ubiquitous, and there was a feeling of infinit

LIBER DOMINI

to ignore is the fact that these dogmas are always the opinions of other men- whether based on a personal intuition or a so-called inspired book. in matters of faith, no man has authority over another- a satanist must recognize this fact, or they will fare no better than the sheep of dogmatic religion. 6. i trample on these powerless and false gods. i laugh at their petty disputes over the unreal world inside the minds of their followers. i blaspheme against all their articles of faith, the toys of children and those who would inflate their own stature by claiming a mandate from heaven. comment: once freed from the grip of dogmatic faith in the opinions of others, the satanist can stand back and see what a silly mess these religions are mired in. they all contradict one another. they all d

LIBER GRADUUM MONTIS ABIEGNI

temple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in buddhist literature, and are mentioned in passing by crowley in gthe wake world h (liber 95. in addition to the citation of gscience and buddhism, h there are references in slightly later works( gliber r v vel spiritus h and gliber viarum via h) to a liber xxv treating of mah.satipatth.na (approx. ggreat steadfast mindfulness h; this work is not believed extant, although ingeneous explanations have been advanced in some quarters as to how it could refer to the star ruby

LIBER III VEL JUGORUM

illed in the holy qabalah, a vegetarian, and a keen .reactionary. politician; let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to .a. arises when the ring is on the .b. finger; and vice versa. p.s. an xv! in c an excellent practice is to control the means of expression. thus, challenge the world to make you smile, like .sir edward. whom i saw at coney island this first day of june 1919 e.v [ms. note added by ac in a copy of equinox i (4, transcribed by yorke] liber iii vel jvgorvm 4 aratvm secvrvm (fra. after one week avoiding the first person. his fidelity is good; his vigilance bad. not nearly good enough to pass [lat .careless plough. or .secure plough [generally believed to be v

LIBER LIBERI VEL LAPIDIS LAZULI

ever! 2. that which came fire from thee cometh water from me; let therefore thy spirit lay hold on me, so that my right hand loose the lightning. 3. travelling through space, i saw the onrush of two galaxies, butting each other and goring like bulls upon earth. i was afraid. 4. thus they ceased fight, and turned upon me, and i was sorely crushed and torn. 5. i had rather have been trampled by the world-elephant. 6. o my god! thou art my little pet tortoise! 7. yet thou sustainest the world-elephant! 8. i creep under thy carapace, like a lover into the bed of his beautiful; i creep in, and sit in thine heart, as cubby and cosy as may be. 9. thou shelterest me, that i hear not the trumpeting of that world-elephant. 10. thou art not worth an obol in the agora; yet thou art not to be bought at

ardently, patiently; so will i work. 47. there shall be an end. svb figvra vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls in

1. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of hathor; let us offer the five jewels of the cow upon her altar! 38. again the inhuman voice! 39. i rear my titan bulk into the teeth of the gale, and i smite and prevail, and swing me out over

. 43. for the end thereof is tormet unspeakable. 44. better the loneliness of the great grey sea! svb figvra vii 13 45. but ill befall the folk of the grey land, my god! 46. let me smother them with my roses! 47. o thou delicious god, smile sinister! 48. i pluck thee, o my god, like a purple plum upon upon a sunny tree. how thou dost melt in my mouth, thou consecreated sugar of the stars! 49. the world is all grey before mine eyes; it is like an old worn wine-skin. 50. all the wine of it is on these lips. 51. thou hast begotten me upon a marble statue, o my god! 52. the body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. how shall i come forth into the light? 53. thou art he, o god! o my darling! my child! my plaything! thou art like a cluster

u art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14. nor is their any rest, sweet heart, save in the cradle of royal

LIBER LIBRAE

f allliber libra svb figvra xxx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of

names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratit

LIBER LLL PARADIGMAT PIRATE

s a history lesson for the chaos magicians of tomorrow. with this in mind, i set before the neophytes of the iot this work of magic that is the culmination of my insights into the essentials that create a highly skilled practitioner of chaos magic theory. my ultimate goal is to provide the necessary training to ensure that the iot remains the best and most cutting-edge magical organization in the world. this aim can only be achieved through a concerted effort to progressively raise the bar of our standards higher. using the framework of liber mmm as my starting point, i have broken down the skills you will acquire into six basic categories. these are lucid dreaming, gnosis, weapons/tools, rituals and metamorphosis. each section is done sequentially, with the exception of lucid dreaming, wh

ld refrain from even this level of commitment. the neophyte should remember that it is better to set reasonable goals and achieve them rather than set lofty ones and fail. there is a lot of truth in the cliche gslow and steady wins the race h. no one profits from an individual burning out. section 1 lucid dreaming (based on working with stephen laberge, ph.d. and howard rheingold fs exploring the world of lucid dreaming) the process of mastering the art of lucid dreaming is conducted in several stages. it is not as easy as one would suppose. however, keeping a dream journal is usually a good place to start, as well as re-reading or re-visualizing your dreams in order to be able to consciously attain awareness of your dreamscape. it frequently proves to be a precursory method of eventually

perfume, any pets, other people, your breath. breathing: turn your attention to your breathing and note its rhythm without trying to control it. feel: briefly induce feeling of hatred, love, fear, joy, sorrow, lust. thoughts: reflect on your thoughts. what are you thinking right now? what were you thinking during this exercise? what random thoughts arose? ego: become aware that your sense of the world always includes you, the observer. realize that we change events simply through observation. keep in mind that there is no separation between you and your subjective experience. be aware of being conscious. awareness: finally, be aware of being aware of your consciousness. exercise two: catalogue your dreams (dream sign location) keep a dream journal (if you don ft have one already. once you

in as passive a manner as possible. do not attempt to capture or retain these images. just let them float in and out of your conscious awareness. 3) when the images eventually evolve into an entire scene, you can enter the dream lucidly and perform whatever action you desire. the trick in this technique is to recall that you are dreaming. you must maintain a balance between lucidity and the dream world. too much control and the dream collapses into conscious fantasy. too little control and you simply fall into a deep sleep. once you have achieved a lucid dreaming state, there are three types of magical activity that you may choose to engage in: 1. you may choose to perform enchantments with pre-drawn sigils. 2. you may choose to extend your perception by going to a location beyond your nor

they are seen, and when an animal senses an unknown quantity, the gfight or flight h reaction occurs. this primal response is also the root of rage gnosis, as both are adrenaline-based. the best time to induce this state is alone in the dark, late at night or in the very early hours of the morning. as the psychic censor is worn down, the realm of the other creeps in and the boundaries around the world of accepted truth begins to fray. fear of what others might do to you may also cause panic, but this generally works only with strangers, and they fre unlikely to volunteer assistance. conversely, when focused on what strangers or semi-strangers might do to you in say, an initiatory situation, this technique is a good way to cause panic. however, there is a risk of trauma and severe emotiona

LIBER LVII

both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear noth

of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below

of the crown, the king, and the queen (in some senses this is the christian trinity of father, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, 21 [sometimes \yyjh o, otz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed

the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the .kings of ancient time. and the .kings of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwo, olahm atziluth; and this world gave birth to three other worlds

ct, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwo, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwo, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwo, olahm ha-yetzirah

LIBER LXVII THE SWORD OF SONG

, please, sir .well, that. pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible .that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age.s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith .god hath forsake

upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd.they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold. the world is old, and i am strong. awake, awake, o sword of song* the name of siegfried.s sword. introduction to .ascension day and pentecost. not a word to introduce my introduction! let me instantly launch the boat of discourse on the sea of religious speculation, in danger of the rocks of authority and the quicksands of private interpretation, scylla and charybdis. here is the strait; what god shal

he audacity to claim shelley.shelley!.as a christian .in spirit. talking of shelley:.with regard to my open denial of the personal christian god, may it not be laid to my charge that i have dared to voice in bald language what shelley* as represented by his encylop dia article; not in such works as .limits of religious thought..a.c. an astronomer whose brain gave way. he prophesied the end of the world in 1881, from measurements made in the great pyramid. iv the sword of song sang in words of surpassing beauty: for of course the thought in one or two passages of this poem is practically identical with that in certain parts of .queen mab. and .prometheus unbound. but the very beauty of these poems (especially the latter) is its weakness: it is possible that the mind of the reader, lost in t

at its height in pure love? nay, but after when the song.s light dissolves gently in laughter! then and then only the lovers may know nothing can part them for ever. and so, muse, hover o.er me! apollo, above her! i, of the moderns, have let alone greek.21 out of the way intuition shall shove her. spirit and truth in my darkness i seek. little by little they bubble and leak; such as i have to the world i discover. words.are they weak ones at best? they shall speak! 35 40 45 50 55 60 65 apology 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

e? i say not, which in hearts aright are treasured? but, what after ages engrave on history.s iron pages? this is the one word of .our lord .i bring not peace; i bring a sword. in this the history of the west55 bears him out well. how stands the test? one-third a century.s life of pain. he lives, he dies, he lives again, and rises to eternal rest of bliss with saints.an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. no yogi shot his chandra56 so. will christ return? what ho? what ho! what? what .he meditates above still with his sire for mercy, love. and other trifles! far enough that father.s purpose from such stuff! you see, when i was young, they said .whate.er you ponder in your head, or make

LIBER LXXVIII

uin. 17. hope, faith, unexpected help. or dreaminess, deceived hope, etc. 18. dissatisfaction, voluntary change. error, lying, falsity, deception. this card is very sensitive to dignity. 19. glory, gain, riches. with very evil cards it means arrogance, display, vanity. 20. final decision, judgment, sentence, determination of a matter without appeal, on its plane. 21. the matter itself. synthesis, world, kingdom. usually denotes actual subject of question, and therefore depends entirely on accompanying cards [this table is very unsatisfactory. each card must be most carefully meditated, taking all its correspondences, and a clear idea formed] princes and queens shew almost always actual men and women connected with the matter. but the kings (knights) sometime represent coming or going of a

LIBER MMCMXI NOTE ON GENESIS

l 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 necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers a

. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere

we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the

eat primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the g

nding arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle* remember that the enumeration of the name \yhla jwr is 300= c [lat .fire of god [lat .o lamb of god! who takest away.who takest away the sins of the world.give us peace] liber mmcmxi 10 whilst with them the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation and at the baptism of the christ the s.s. appeareth as a dove, emblem of$ and the mother: whilst the s.s. that descended upon the apostles at pentecost was in reality the spirit of the christ, and therefore symbolised by the c (see lecture on micr

LIBER NU

the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. h this is the first practice of intelligence (ccxx. i. 14. 3. avoid any act of choice or discrimination. this is the first practice of ethics (ccxx. i. 22. 4. consider of six and fifty that 50 6= 0.12. 0 the circumference, nuit. the centre, hadit. 1 the unity proceeding, ra-hoor-khuit. 2 the world of illusion. nuit thus comprehends all in none. also 50+ 6= 56= 5+ 6= 11, the key of all rituals. and 50 6= 300, the spirit of the child within (note n#i= 72, the shemhamphorash and the quinaries of the zodiac, etc) this is the second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence, the omnipresence of

LIBER OS ABYSMI VEL DAATH

sity press, 1969] 2 liber os abysmi vel daath 8. also the gquestions of king milinda h9 and the buddhist suttas which bear on metaphysic.10 9. let him also be accomplished in logic (formal logic, keynes.11) further let him study any classical works to which his attention may be sufficiently directed in the course of his reading. 10. now let him consider special problems, such as the origin of the world, the origin of evil, infinity, the absolute, the ego and the non-ego, freewill and destiny, and such others as may attract him. 11. let him subtly and exactly demonstrate the fallacies of every known solution, and let him seek a true solution by his right ingenium. 12. in all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as intuition, asp

LIBER PORTA LUCIS

ar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in t

LIBER SAMEKH

goest without will! h a g thou air! breath! spirit! thou without bound or bond! h belatha g thou essence, air swift-streaming, elasticity! h abeu g thou wanderer, father of all! h ebeu g thou wanderer, spirit of all! h phi-theta-soe g thou shining force of breath! thou lion-serpent-sun! thou saviour, save! h ib g thou ibis, secret solitary bird, inviolate wisdom, whose word is truth, creating the world by its magick! h thiaf g o sun iaf! o lion-serpent sun the beast that whirlest forth, a thunderbolt, begetter of life! h (the conception is of air, glowing, inhabited by a solar- phallic bird, gthe holy ghost, h of a mercurial nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in t

o the proper appreciation of this ritual) liber samekh svb figvra dccc 10 aepe gthou exalted one! it* leaps up; it leaps forth! h diathanna thoron g lo! the out-splashing of the seeds of immortality! h11 section gg. the attainment 1. i am he! the bornless spirit, having sight in the feet. strong, and the immortal fire! 2. i am he! the truth! 3. i am he! who hate that evil should be wrought in the world! 4. i am he, that lightningeth and thundereth! 5. i am he, from whom is the shower of life of earth! 6. i am he, whose mouth ever flameth! 7. i am he, the begetter and manifester unto the light! 8. i am he, the grace of the world! 9. gthe heart girt with a serpent h is my name! section h. the gcharge to the spirit. h come thou forth and follow me, and make all spirits subject unto me: so tha

e wheel of the gunas, the three forms* of being. the athyr is the gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfundamental h and athyric forces appears to perception. gunder the earth h is the world of* they correspond to the sulphur, mercury, and salt of alchemy; to sattvas, rajas, and tamas in the hindu system; and are rather modes of action than actual qualities even when conceived as latent. they are the apparatus of communication between the planes; as such, they are conventions. there is no absolute validity in any means of mental apprehension; but unless we make these spirits of

and h is the place of dead gmaterial things, h dry (i.e. unknowable) because unable to act on our minds. gwater h is the vehicle whereby we feel such things; gair h their menstruum wherein these feelings are mentally apprehended. it is called gwhirling h because of the instability of thought, and the fatuity of reason, on which we are yet dependent for what we call glife. h grushing fire h is the world in which wandering thought burns up to swift-darting will. these four stages explain how the non-ego is transmuted into the ego. a gspell h of god is any form of consciousness, and a gscourge h any form of action. the charge, as a whole, demands for the adept the control of every detail of the universe which his angel has created as a means of manifesting himself to himself. it covers comman

rt iv of book 4 [see works cited] point ii 25 section h this recapitulation demands the going forth together of the adept and his angel gto do their pleasure on the earth among the living. section j the beast 666 having devised the present method of using this ritual, having proved it by his own practice to be of infallible puissnace when properly performed, and now having written it down for the world, it shall be an ornament for the adept who adopts it to cry hail to his name at the end of his work. this shall moreover encourage him in magick, to recall that indeed there was one who attained by its use to the knowledge and conversation of his holy guardian angel, the which forsook him no more, but made him a magus, the word of the aon of horus! for know this, that the name iaf in its mos

LIBER STELLAE RUBEAE

. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight

e kingdoms of the earth, o thou who hast mastered the kingdoms of the east and of the west. 48. i am apep, o thou slain one. thou shalt slay thyself upon mine altar: i will have thy blood to drink. 49. for i am a mighty vampire, and my children shall suck up the wine of the earth which is blood. 50. thou shalt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier than god or man, i am in them, and pervade them. 57. follow

LIBER TURRIS

s it is perceived or judged.1 4. fourth point. next, let every thought be inhibited in its inception. 5. fifth point. next, let even the causes or tendencies that if unchecked ultimate in thoughts be discovered and annihilated. 6. sixth and last point. let the true cause of all2 be unmasked and annihilated. 7. this is that which was spoken by wise men of old time concerning the destruction of the world by fire; yea, the destruction of the world by fire. 8 [this and the following verses are of modern origin] let the student remember that each point represents a definite achievement of great difficulty. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 10. this practice is also that which was spoken by fra. p. in a parable as follows: 11. foul i

LIBER TZADDI

at mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits a companion; and the companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said gseek out the glittering image in the place ever golden, and unite yourself with it. h 37. many have arisen, being foolish. they have said, gstoop down unto the darkly splendid world, and be wedded to that blind creature of the slime. h 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourself with both! 4 liber tzaddi vel hamvs hermeticvs 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally a

LIBER V

across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying latsal! ehma! fiaof! aaph! aumn (thus shall be declared the words of power whereby the energies of the aeon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3-5-3, crying abrahadabra. the second gesture. the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution there

LIBER V VEL REGULI

t to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, u

ble as uncompensated action; that the orgies of bacchus and pan are no less sacramental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of mary.12 it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but the ritual of the mark of the beast 13 the existence of .evil. is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind to .make no difference. between any two ideas as such is to emancipate it from the thraldom of terror. we affirm on our altars our faith in ourselves and our wills, our lov

soon led to a fuller interpretation of the old ideas. it dispersed many difficulties, harmonized many discords, and.yea, more! it shewed the substance of universe as a simplicity of light and life, manners to compose atoms, themselves capable of deeper self-realization through fresh complexities and organizations, each with its own peculiar powers and pleasures, each pursuing its path through the world where all things are possible. it revealed the omnipresence of hadit, identical with himself, yet fulfilling himself by dividing his interplay with nuit into episodes, each form of his energy isolated with each aspect of her receptivity, delight developing delight continuous from complex to complex. it was the voice of nature awakening at the dawn of the aon, as aiwaz uttered the word of the

LIBER VII

conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the world that is within with the world that is without. and at the end of the ninety-one days he shall return into the world, and there shall he perform that work to which the angel shall have appointed him. and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. and unto him that hath this master t

LIBER XCV THE WAKE WORLD

ve appointed him. and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyrami pliber xcv the wake world a tale for babes and sucklings v a a publication in class c the wake world a tale for babes and sucklings (with explanatory notes in hebrew and latin for the use of the wise and prudent) qu.ran. un cantique allegorique, hebraique, et mystique. panny. except ye become as little children, ye shall in no wise enter into the kingdom of heaven..anon. alkz zqrnz zlaud zwnyal zymytsd wylm yjlk zyla

od ipuranu teloahe karekareka ois-alamahe lonukaho od vovina karebafe? ave. african proverb. de las cosas mas seguras, mas seguro es duvidar. spanish proverb. tua scienza che vuol, la cosa e piu perfetta. piu senta .l bene, e cosi la doglienza. dante. aaa..z.razazzzaie.zazaeeeiiizaie.z.akh. eoooyth.ezaozaez..zz..zaozakh.za.kheyeit yxaalethykh.this is the name which you must speak in the interior world. jesus christ. mahaparinibbanna sutta. hy is noch visch, noch vleesch: de wyste van ons allen en weet niet wat hy is: hy kan oock licht ontvallen. daniel heinz. dianae sumus in fide puellae et pueri integri dianam pueri integri puellaeque canamus. catullus. tao teh king (hwainan.s v.l) fasterej men fmfi calan selannan y pocruptoisi faennon e.doj nppota plhqoisa malista lampv gan .pi pasan sa

, noch vleesch: de wyste van ons allen en weet niet wat hy is: hy kan oock licht ontvallen. daniel heinz. dianae sumus in fide puellae et pueri integri dianam pueri integri puellaeque canamus. catullus. tao teh king (hwainan.s v.l) fasterej men fmfi calan selannan y pocruptoisi faennon e.doj nppota plhqoisa malista lampv gan .pi pasan sappho. hathayoga pradipika stele of ankh-f-n-khonsu. the wake world y name is lola, because i am the key of delights, and the other children in my dream call me lola daydream. when i am awake, you see, i know that i am dreaming, so they must be very silly children, don.t you think? there are people in the dream too, who are quite grown up and horrid; but the really important thing is the wake-up person. there is only one, for there never could be any one lik

tryst within this ring of amethyst. i.n.r.i..me crucified, me slain, interred, arisen, inspire t.a.r.o. me glorified, anointed, fill with frenzied d! i pray thee keep the holy tryst within this ring of amethyst. i eat my flesh: i drink my blood i gird my loins: i journey far: for thou hast shown 9, o, 777, kam lon, i pray thee keep the holy tryst within this ring of amethyst. incantatio. the wake world 5 prostrate i wait upon thy will, mine angel, for this grace of union. o let this sacrament distil thy conversation and communion. i pray thee keep the holy tryst within this ring of amethyst. i have not told you anything about myself, because it doesn.t really matter; the only thing i want to tell you about is my fairy prince. but as i am telling you all this, i am seventeen years old, and

girl would be eaten though if she went in there alone. then he said .come on! this is only the servants. hall, nearly everybody stays there all their lives. and i said .kiss me. so he said .every step you take is only possible when you say that. we came into a dreadful dark passage again, so narrow and low, that is was like a dirty old tunnel, and yet so vast and wide that everything in the whole world was contained in it. we saw all the strange dreams and awful shapes of fear, and really i don.t know how we ever got through, except that the prince called for some splendid strong creatures to guard us. there was an eagle that flew, and beat his wings, and tore and bit at everything that came near; and there was a lion that roared terribly, and his breath was a flame, and burnt up the thing

LIBER XLI THIEN TAO

. bos domus ii v. sapientia. domus i v. corona suxpliber xli (thien tao) a political essay a a publication in class c 3 or, the synagogue of satan my object all sublime i shall achieve in time. to make the punishment fit the crime. the punishment fit the crime! w.s. gilbert. i( gthe decay of manners h) ince nobody can have the presumption to doubt the demonstration of st. thomas aquinas that this world is the best of all possible worlds, it follows that the imperfect condition of things which i am about to describe can only obtain in some other universe; probably the whole affair is but the figment of my diseased imagination. yet if this be so, how can we reconcile disease with perfection? clearly there is something wrong here; the apparent syllogism turns out on examination to be an enthy

and that because you have been fool enough to read thus far, you have no excuse for being fool enough to read farther. gphenacetin is a useful drug in fever, but woe to that patient who shall imbibe it in collapse. because calomel is a dangerous remedy in appendicitis, we do not condemn its use in simple indigestions. gas above so beneath! said hermes the thrice greatest. the laws of the physical world are precisely paralleled by those of the moral and intellectual sphere. to the prostitute i prescribe a course of training by which she shall comprehend the holiness of sex. chastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which 10 liber xli she shall comprehend the holiness of sex. un

riendship of the fools who mistake names for things. there shall be masters of the synagogue, but they shall never seek to dominate. they shall most carefully abstain from inducing any man to seek the tao by any other way than that of equilibrium. they shall develop individual genius without considering whether in their opinion its fruition will tend to the good or evil of their country or of the world; for who are they to interfere with a soul whose balance has been crowned by the most holy tao? gthe masters shall be great men among men; but among great men they shall be friends. gsince equilibrium will have become perfect, a greater than napoleon shall arise, and the peaceful shall rejoice thereat; a greater than darwin, and the minister in his pulpit give open thanks to god. gthe instru

LIBER XXXIII AN ACCOUNT OF AA

rewritten in the universal cipher v a a publication in class c issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 the silent watcher. 1 [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the worl

nctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the grand temple (through the evolution of humanity) by which the reign of l.v.x. will be 2 liber xxxiii manifest. this society is in the communion of those who have most capacity for light; they are united in truth, and their chief is the light of the world himself, v.v.v.v.v, the one anointed in light, the single teacher for the human race, the way, the truth, and the life. the interior order was formed immediately after the first perception of man's wider heritage had dawned upon the first of the adepts; it received from the masters at first-hand the revelation of the means by which humanity could be raised to its rights and delivered from it

he interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true school of l.v.x; it has its chair, its doctors; it possesses a rule for students; it has forms and objects for study. it has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and

s wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all. not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. an account of a a 5 all disputes, all controversies, all the things belonging to the false cares of this world, fruitless discussions, useless germs of opinions which sprea

fter this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chosen is as the first; he presents himself among the others without presumption, and he is received by the others without jealousy. it if be necessary that real members should meet together, they find and recognize each other with perfect certainty. no disguise can be used, neither hypocrisy nor dissimul

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

s and their constant battles with forces of evil and chaos, it is difficult to reconcile these texts with any one of the narrow definitions of myth suggested above. certainly they had some truth value to the people who composed them and those who wrote them down, but these were not always the same people.usually they were not.and it is obvious that what was true, sacred, and an account of how the world got to be the way it is to a viking age pagan poet can have been none of the above to a christian scribe copying the story in a manuscript hundreds of years after the viking age. it is therefore easier and more enlightening to talk of formal criteria and content. in form, then, myth in general, and the texts that comprise scandinavian mythology in particular, are narrative, although this nar

after the viking age. it is therefore easier and more enlightening to talk of formal criteria and content. in form, then, myth in general, and the texts that comprise scandinavian mythology in particular, are narrative, although this narrative is couched in both verse and prose. in general, one expects myth to recount important events that took place at the beginning of time and helped shape the world, and scandinavian mythology indeed has sequences that tell of the origin of the cosmos and of human beings. the story goes on, however, to the destruction and rebirth of the cosmos, and everything in it is presented in light of an enduring struggle between two groups of beings, the gods on the one hand and giants on the other hand. these terms are to some extent misleading: although the grou

ded kin group or tribe rather than of a collective of deities. and the other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not ggiant h in the sense that they are demonstrably larger than the gods. they are usually called the gjotnar, h and again as the term is used in the mythology it feels more like a tribal or kin group than anything else. the world in which the asir and jotnar play out their struggle has its own set of place-names but is essentially recognizable as scandinavia. there are rivers, mountains, forests, oceans, storms, cold weather, fierce winters, eagles, ravens, salmon, and snakes. people get about on ships and on horseback. they eat slaughtered meat and drink beer. as in scandinavia, north is a difficult direction, and s

scandinavia, north is a difficult direction, and so is east, probably because our mythology comes from west scandinavia (norway and iceland, where travel to the east required going over mountains, and going west on a ship was far easier for this seafaring culture. it is helpful to think of three time periods in which the mythology takes place. in the mythic past, the asir created and ordered the world and joined with another group, the vanir, to make up the community of gods. somehow this golden age was disrupted in the mythic present. as dwarfs, humans, and occasionally elves look on and are sometimes drawn into the struggle, the asir and the jotnar fight over resources, precious objects, and, especially, women. the flow of such wealth is all in one direction, from the jotnar to the asir

the jotnar fight over resources, precious objects, and, especially, women. the flow of such wealth is all in one direction, from the jotnar to the asir, and in fact one might divide the narratives of the mythic present into those in which the gods acquire something from the giants and those in which an attempt by the giants to acquire something from the gods is foiled. in the mythic future, this world order will come to a fiery end as gods and giants destroy each other and the cosmos, but a new world order is to follow in which the world will be reborn and inhabited by a new generation of asir. the historical background scandinavia consists of the low-lying danish islands and the peninsula of jutland and the great scandinavian peninsula, which in its northern reaches is divided in two by

LOGOMACHY OF ZOS

>b 5( 9= z "d' 2' 9=h f 5( 9= outside ourselves: for nothing you can conceive will be beyond self: to see nullity. look within. we imagine our thinking& reasoning is within, whereas it only manifests through the body (the expressional means. hate in its various forms is the strongest emotion, far more potent and far easier to evoke than any other. hence there are more people labouring to make the world worse than better. until man re-assesses= 5..q 2 9"d..q e..t' 5> 2' 6, e -defeating and pre-determined, his future will be a baleful aftermath. we are not individuated so much by our material composition as by our purposeful functioning to redirect the ids, to channel them by arbitrary means, as though self-willed. we are all self-constructed egos and necessarily concentric; whether altruist

ed than a great company and the abode of our own realities. there is no retirement from solitude, and, when we fear it, conscience is actively malignant. only dominant desire shall compel us to do what we want to do successfully. nature is an integrating principle, never compelling uniformity. i do know, not only that i know but also what little i know of my own omniscience. i dreamed the psychic world was a concurrent inverse devolution; man, failing as human, reincarnates as a caricature of the beast. the price of identity is suffering. i< 3= x( 6 2..1. 5< z. x- e..q present behaviour is too bloody for words. space is the limit of probabilities; time, of the immediately possible. lies 6. 9= k 9( e..1. 2 o 3> z@ e..1 p- live. whatever lie you state could be true. at one time, at another t

er with c defraud. this stuff, this moon -wrack, well suits the human equation. i %d@ n>b. the old looking-glass self-nomination: so we ever create. still, we must become designers and cast this strange coinage; whether spurious or of merit it has a value for sure. whatever our designs, they are derivative and unbeknowningly follow some dicta of the gods: exchangeable by artistic merit? this is a world of re-living, re-believing, re-valuing, surviving all infirmities to remake and reform. and this furor about reality, whether it exists in us or elsewhere. we have become so confused and confounded by deceptions of logic and nonsense that we do not know even which reality we mean. but, whatever we may mean or imply we cannot misrepresent anything of which we know nothing. how do we know anyt

agmatism. there are many ultimates but all sublimate into auto-ego. i..1 2 z 'w"d..1 2 @f65: o 2 p "d, 5..q become its own laughing poltergeist c wisdom is a stasis, knowledge is ever-reforming, changing, never completing. what am i? i am all i have remembered summarized as form, for i was once allness and absolute. what is ego? that which i have united emotively of my past to things. what is the world of environment? my past and future selves, seen and unseen. what does it all mean? whatever i desire it to mean when necessary to me. what is it all for? self-pleasure by infinite unities and equal separations, to retain separateness. what is death? a great mutation to my next self. there is no ultimate: everything becomes from what has gone before, because of changing ultimates determined b

evaporating, exhausting, correlates with our means of dynamic extension. our means of obsession. all things are in flux, nothing is static, but our truths are not immutable, and dynamic differences appear contrary to our interrelatability. ideas are more prolific when the struggle is for the unconceived rather than for the known. g. 6. ejk= 2 5: 2..q( 2' z' 5( v@ n* 5! real needs and go about the world mouthing doctrines of salvation like mountebanks with nostrums. the beauty we realize is the level of our intensity and the difficulties we overcome are the measure of our vibrant expression. sentiment (our full emotion-equation) is the inbetweenness, man and his span, ego and all else that links him to the mind-soul reciprocally. the common right of infinite relationships is yet free, stren

LUCIFERIAN SORCERY

first in the circle of witchblood, initiated by birth and whose memory of the watchers and the nephilim was strong. the legends of the watchers and nephilim move on to describe the great flood, which killed many of them. while their bodies died, their spirits did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed

of the earth and meditate. the green man and goddess themselves shall make their awakening to the witch, with whom has communed with nature. by being robed in the sky of the goddess, nuit, shall great beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of the world, the mountains and the forests along with azazel. it is though this exercise of invoking the green man or green woman, that one may proceed later to darker areas of bestial exploration, such as lycanthropy and spiritual transformations of mind above flesh. the union of both brings the announcement of our becoming in the world of manes and shades of the dead. the daemonic aspects of the witch

circle typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara t is created as a focus of setian awakening and renewal, a luciferian core that is called inward and focused

LUCIFERIAN SORCERY AND SET TYPHON

ep or apophis was the demon serpent of chaos who devoured many, battled often by set, later apep was conquered and mastered by set, soon apep merged into set. just as the most common form of apep was a crocodile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ndeed lucifer/seth and azazel who brought the black flame to humanity, enabled it to rise above the mongoloid putty of our ancestors and become something beautiful. witchcraft was a natural tool, taught by luciferic angels known as the watchers, and their cain inspired brethren known as the nephilim. this is the lore of the nightside, from which legend becomes desire which takes flesh. the shadow world of the magickian is shrouded in arcane wisdom and infernal teachings, all the while embracing the light of the morning star and the sun rising within. the actual practice of magick demands patience and the will to continue, for the many challenges of such a path are meant to weed the strong from the weak. what should be considered in some aspects is the fact that we as humans have developed

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

jugated to a dogma, or to a myth, or to a preconceived idea because for human reason to do so would be for human reason to cease to exist. henri poincare (translated by l.s) scientia vincere tenebras [science will defeat darkness. motto of the free university of brussels (p.f.l. s alma mater) this page intentionally left blank preface america is becoming more and more isolated fromthe rest of the world. this statement is true enough politically and ideologically, with the faulty intelligence used to justify the 2003 war in iraq, now known worldwide, and the increased influence of religious thinking in the conduct of government affairs, starting at the presidential level with george w. bush. there is fear that our nation s separation of church and state is now threatened, considering furthe

sway their constituencies. but for a scientist, it is not just politics that is of the essence. for a person practicing and teaching science, there is now serious concern that the traditional division between science and religion is coming to an end among a growing portion of the american public, which is further promoting our international isolation. and scientific isolation from the rest of the world is a frightening, dangerous prospect. this state of affairs is not exactly new in the united states. many will recall the scopes trial (also called the scopes monkey trial) of 1925, in which john t. scopes, a high school science teacher, was sentenced for teaching evolution to his students. back in those days, the state of tennessee had banned evolution from its science curriculum, a law tha

ackle these questions from very different perspectives and on completely different levels. in brief, science does not need religion, and religion does not need science.when they try to encompass one another, both become self-destructive. unfortunately, a renewed antiscience movement appeared in america in the 1990s, and it is becomingmore and more vocal. it is also spreading to other parts of the world. this movement includes some scientists, particularly life scientists, who, again, are opposed to evolution. but this time, rather than seeking a ban on the teaching of evolution, these activists are trying to convince the public that equal time should be devoted to the teaching of divine creation stories that fall outside the realm of science. others are advocating the teaching of intellige

eligious (or, perhaps as they see it, antireligious, as in the past. as we describe in this book, nothing can be farther fromthe truth: evolution rests on solid scientific bases and is in conflict not with religion as a whole, but with only a very narrow interpretation of a very small part of one sacred book, the bible. this is where america runs the risk of becoming isolated from the rest of the world, and not just politically. worldwide, an enormous majority of believers in the bible no longer interpret the hebrew story of creation literally only christian fundamentalists do so. this is their right, of course. on the other hand, it is not their right to try to impose their religious views on others, especially where science is concerned. in doing so, these people, if successful, will clu

their goal is the same: they want to put an end to the teaching of what they call materialistic science and replace it with something more in agreement with their particular christian convictions. this strategy was discussed in the excellent book creationism s trojan horse: the wedge of intelligent design, by barbara forrest and paul r. gross (oxford university press, 2004. as we know, our modern world relies heavily on science and its applications. as we also know, the state of scientific and mathematical knowledge is not a healthy one in the united states. teaching unscientific alternatives to evolution in science classrooms would just make matters worse. in all fairness, one should recognize that fundamentalists have so far used the democratic process to further their views. but there i

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ecromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter into a faire and delicate garden."7 this distinction between "true magicians" whom ashmole considers to be practitioners of the mystical ascent in the hermetic/ kabbalistic tradition, and "conjurers, necromancers, and witches" who attempt to use "magick" to influence the physical world is a significant one. for ashmole "magick" aspires to a transformation of the individual; it requires the individual to surrender his will to the will of god; and it is part of the mystical ascent. conjuring and witchcraft aspire to produce result in the physical world upon which the individual seeks to impose his own will.8 this distinction has been made by the contemporary scholar, donald

the craft" and operative masonry. after a long digression which denigrates authors of masonic exposures, dermott returns to the subject of masonry: certain it is. that free-masonry has been from the creation (though not under that name; that it was a divine gift from god; that cain and the builders of his city were strangers to the secret mystery of masonry; that there were but four masons in the world when the deluge happened, that one of the four, even the second son of noah, was not master of the art; that neither nimrod, nor any of his bricklayers, knew any thing of the matter, and that there were but very few masters of the art (even) at solomon's temple; whereby it plainly appears, that the whole mystery was communicated to very few at that time; that at solomon's temple (and not bef

r nimrod, nor any of his bricklayers, knew any thing of the matter, and that there were but very few masters of the art (even) at solomon's temple; whereby it plainly appears, that the whole mystery was communicated to very few at that time; that at solomon's temple (and not before) it received the name free-masonry, because the masons at jerusalem and tyre were the greatest cabalists then in the world; that the mystery has been, for the most part, practised amongst builders since solomon's time. this paragraph also includes a footnote which defines "cabalists" as "people skilled in the cabala i.e. tradition, their secret science of expounding divine mysteries &c."31 writing some fifty years later, in 1807 shortly before the union of the grand lodges, thomas harper, then the deputy grand m

contains all things, but that, to speak the full truth, god is all things."38 this is an hermetic statement of neo-platonism. second, earthly experiences were considered to reflect events in the heavenly realms; the succinct statement of this idea is "as above; so below" this epigram is a consequence of the integrated view of the figure 8. tracing board of the first degree, john harris, c. 1820. world described above. in a universe regarded as a single, consistent, divine entity there must be a correspondence between that which occurs in the higher (heavenly, causal) levels and that which occurs at the lower (earthly) ones.39 third, knowledge of the "higher" or more subtle, aspects of the universe was thought to be available only by experience (i.e. by one's own revelation; certainly not

, causal) levels and that which occurs at the lower (earthly) ones.39 third, knowledge of the "higher" or more subtle, aspects of the universe was thought to be available only by experience (i.e. by one's own revelation; certainly not by logical argument, nor, ultimately, by faith in the authority of another's revelations.40 i will seek to illustrate these principles which make up the renaissance world view using the masonic symbolism, as represented on the first degree tracing board. the first of the principles is the unity of the system and the consequent omnipresence of the deity. for me, this idea is represented on the first degree board by a group of three symbols which are called, collectively, the "ornaments of the lodge" the fact that the masons who formulated our symbolism gathere

MAGIC AND SPELLS

he article deals specifically with engliah masonry, and it provides an opportunity to appreciate the local differences in masonic practice. it was presented with the cognizance of the united grand lodge of england. notes 1. emulation working, first lecture, first section. 2. francis a.yates, the rosicrucian enlightenment (london: ark, 1986, p. 209. 3. francis a.yates, the art of memidthe weave he world of toril is literally a magical place. all existence is infused with magical power, and potential energy lies untapped in every rock, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peopl

ghty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career as an adventurer come to a spectacular and ghastly end. mortals cannot directly shape raw magic. instead, most who wield magic make use of the weave. the weave is the manifestation of raw magic, a kind of interface between the will

ne, the wizard karsus the mad, tried to seize divinity by the casting of mighty spells that would have wrecked toril'sweave. mystryl sacrificed herself to save the weave. her successor mystra decreed that no mortals would be allowed to wield such terrible magic again-and that decree holds to this day: mystra wards the weave against those powerful or reckless enough to damage it further. until the world changes or the divine powers themselves lay down their guardianship over human affairs, the high and perilous magic of the past remains locked away under mystra's eye. radius portion of a larger wild magic zone. none of these spells, however, are effective against wild magic effects caused by a mythal. dead magic in some areas of toril, the weave is absent altogether. the weave has a tear or

ing time: 1 action range: touch target: creature touched duration: 1 minute/level saving throw: will negates (harmless) spell resistance: yes (harmless) cloak of dark power creates a dusky haze around the subject. the haze does not interfere with vision, but the subject and anything she wears or carries is protected from the effects o full sunlight, even under the open, daytime sky of the surface world a drow subject suffers no blindness or bright light combat penalties while under the effects of a cloak of dark power. the subject also gains a +4 resistance bonus on saves against light or darkness spells or effects. create magic tattoo conjuration (creation) level: sor/wiz 2 components: v, s, m, f casting time: 10 minutes range: touch target or area: creature touched duration: 1 day saving

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

11, 2004. title page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and tre

is text is in the public domain because it was not renewed at the us copyright office in a timely fashion. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. note: all page numbers in the original were given as roman numerals; these have been converted to arabic numerals in this etext. p. 3 this book is dedicated to the rational soul of the world next: preface p. 5 preface numerous volumes have been written as commentaries upon the secret systems of philosophy existing in the ancient world, but the ageless truths of life, like many of the earth's greatest thinkers, have usually been clothed in shabby garments. the present work is an attempt to supply a tome worthy of those seers and sages whose thoughts are the substance of its pages

cience-the myth of the dying god-the rite of tammuz and ishtar--the mysteries of atys and adonis-the rites of sabazius--the cabiric mysteries of samothrace. 33 the life and writings of thoth hermes trismegistus suppositions concerning identity of hermes--the mutilated hermetic fragments--the book of thoth--poimandres, the vision of hermes--the mystery of universal mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the

f osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of

53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic aphorisms of pythagoras--pythagorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of numbers--the numerical values of letters--method of securing the numerical power of words--an introduction to the pythagorean theo

MASTERING WITCHCRAFT

e are still powerless in the face of overmastering fate. science still completely fails to come to grips with that outer darkness beyond the flickering ring of light. however, down the ages it has seemed to some intrepid souls that only with weapons forged from the darkness itself, and by the aid of those others before them who have made it their business to know the ways in and out of the unseen world, can any man maybe hope to bend to his will an indifferent fate, whose roots appear to reach back into the outer regions of that night. among those who understand the darkness which is no darkness to them anymore are those that tread the way of witchcraft. they of their own accord have walked beyond the ring of firelight and learned the paths in the wilderness beyond. now that aquarius is up

ions, ezeqeel the knowledge of the clouds [weather lore, araqiel the signs of the earth [husbandry, shamsiel the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be der

inted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great giants whose height was three thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others, however, turned in the opposite di

mantic pastimes besides which gilles de rais' antics are said to pall into insignificance. and they [the giants] began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. then the earth laid accusation against the lawless ones] book of enoch, ibid- legend has it that the watchers, in despair at the evil that had been unleashed upon the world by their hand, took counsel among themselves and wielded their power to cast down the lands wherein the nephelim dwelt, overwhelming the entire population in one day and night by volcanic upheaval and subsequent flood, of such a planetary magnitude that to this day, throughout many parts of the world, there yet remains evidence of this appalling cataclysm in the form of layers of silt and de

ods' dealings with the rebellious titans. it is a persistent theme. the zohar intimates, however, that though most of the giants yielded up their lives in the flood, many of their spirits partaking as they did of the angelic nature of their fathers, proved indestructible, and lived on, invisible yet powerful even in their disembodied state. on occasion, these shades are said to gain access to the world of men by reincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symboli

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

thy servants, because thou seest and knowest well that we perform not this work to tempt thy strength and thy power as if in doubt thereof, hut rather that we may know and understand the truth of all hidden things. i beseech thee to have the kindness to be favorable unto us; by thy splendour, thy magnificence, and thy holiness, and by thy holy, terrible, and ineffable name iah, at which the whole world doth tremble, and by the fear with which all creatures obey thee. grant, o lord, that we may become responsive unto thy grace, so that through it we may have a full confidence in and knowledge of thee, and that the spirits may discover themselves here in our presence, and that those which are gentle and peaceable may come unto us, so that they may be obedient unto thy commands, through thee

it of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades. i conjure ye anew, and i powerfully urge ye, o demons, in whatsoever part of the world ye may be, so that ye shall be unable to remain in air, fire, water, earth, or in any part of the universe, or in any pleasant place which may attract ye; but that ye come promptly to accomplish our desire, and all things that we demand from your obedience. i conjure ye anew by the two tables of the law, by the five books of moses, by the seven burning lamps on the candlestick of gold before

ure ye anew by these other names of god, most holy and unknown, by the virtue of which names ye tremble every day- baruc, bacurabon, patacel, alcheeghel, aquachai, homorion, eheieh, arbaton, chevon, cebon, oyzroymas, chai, eheieh, albamachi, ortagu, nale, abelech (or helech, yeze (or sechezze; that ye come quickly and without any delay into our presence from every quarter and every climate of the world wherein ye may be, to execute all that we shall command ye in the great name of god. book one page 27 chapter vi stronger and more potent conjuration. if they then immediately appear, it is well; if not, let the master uncover the consecrated pentacles which he should have made to constrain and command the spirits, and which he should wear fastened round his neck, holding the medals (or pent

consecrated knife in his right; and encouraging his companions, he shall say with a loud voice: address. here be the symbols of secret things, the standards, the ensigns and the banners, of god the conqueror; and the arms of the almighty one, to compel the aerial potencies. i command ye absolutely by their power and virtue that ye come near unto us, into our presence, from whatsoever part of the world ye may be in, and that ye delay not to obey us in all things wherein we shall command ye by the virtue of god the mighty one. come ye promptly, and delay not to appear, and answer us with humility. if they appear at this time, show them the pentacles, and receive them with kindness, gentleness, and courtesy; reason and speak with them, question them, and ask from them all things which thou h

asses, the oxen, and the sheep of the egyptians, so that they all died; and by the name abaddon which moses invoked and sprinkled the dust towards heaven, and immediately there fell so great rain upon the men, cattle, and flocks, that they all died throughout the land of egypt; and by the name elion which moses invoked, and there fell so great hail as had never been seen from the beginning of the world unto that time, so that all men, and herds, and everything that was in the fields perished and died throughout all the land of egypt. and by the name edonal, which moses having invoked, there came so great a quantity of locusts which appeared in the land of egypt, that they devoured and swallowed up all that the hail had spared; and by the name of patheon, which having invoked, there arose s

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

l magic; and, save to very few, its derivation from the present pentacle has been unknown. it will be seen at a glance that it is a square of five, giving twenty-five letters, which, added to the unity, gives twenty-six, the numerical value of ihvh. the hebrew versicle surrounding it is taken from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood unto the world s end. this passage consists also of exactly twenty-five letters, and its total numerical value (considering final letters with increased numbers, added to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

voice by his commandment, is lord of all things; king, ruler and helper. hear me, etc. hear me. ieou: pur: iou: pur: iaot: iaeo: ioou: abrasar: sabriam: do: uu: adonaie: ede: edu: angelos ton theon: aniaia lai: gaia: ape: diathanna thorun. 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 manifester unto the light: i am he; the grace of the world: the heart girt with a serpent is my name come thou forth, and follow me: and make all spirits subject unto me so that every spirit of the, firmament, and of the ether: upon the

circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein then consists the reality of the operations and effects of ceremonial magic,6 and i conceive that the apology is ample, as far as the effects refer only to those phenomena which appear to the magician himself, the appearance of the spirit, his conversation, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the ot

lanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit) the perfumes aid this through smell. usually the perfume will only tend to 6 apart from its value in obtaining one-pointedness. control a large area; but there is an attribution of perfumes to letters of the alphabet enabling one, by a qabalistic formula, to spell out the

at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interesting fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr. waite, the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference of a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be corrected, and the involved tissues brought back to tone, in

our ceremonial magic fines down, then, to a series of minute, though of course empirical, physiological experiments, and whoso will carry them through intelligently need not fear the result. i have all the health, and treasure, and logic, i need; i have no time to waste. there is a lion in the way. for me these practices are useless; but for the benefit of others less fortunate i give them to the world, together with this explanation of, and apology for, them. i trust that the explanation will enable many students who have hitherto, by a puerile objectivity in their view of the question, obtained no results, to succeed; that the apology may impress upon our scornful men of science that the study of the bacillus should give place to that of the baculum, the little to the great how great one

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

names of the chief spirits with several of the ministring spirits that are under them, with their seals or charactors which are to be worn as a lamen on your breast, for without that the spirit that has appeared will not obey to do your will. the office of these spirits is all one, for what one can do the others can do the same, they can show& discover all things that are hidden, and done in the world& can fetch& carry& do any thing that is to be done or contained in any of the 4 elements, fire, air, earth or water& also the secrets of kings or any other persons or person, let it be in what kind it will. these are by nature good& evil, that is the one part is good& the other part is evil, they are governed by their princes& each prince hath his abode in the points of the compass, as is sh

d they cannot appear without the leave of prince padiel, as is declared before pamersiel. the conjuration "i conjure thee o thou mighty& potent prince padiel, who rules as chief prince in the dominion or the east& by south &c. lemegeton: clavicula salomonis 10 camuel the third spirit in order (which) is under the chief king of the east is camuel, who ruleth as a king in the south east part of the world, who hath several spirits under his command whereas we shall make mention of 10 that belong to the day& as many that belong to the night& each of these have 10 servants to attend them, excepting camyel, citgaras, calym, meras, for they have 100 apiece to attend them, but tediol, moriol& tugaros, they have none at all. they appear all in a very beautiful form& very courteously in the night as

ras seal agra seal sabas seal anael seal theurgia goetia 17 gediel here followeth the names& seals of the 8 dukes that are under gediel& to call by night: sariel seal araon seal aglas seal rantiel seal cirecas seal vriel seal mishel seal bariel seal the conjuration "i conjure thee o thou mighty& potent prince gediel &c" lemegeton: clavicula salomonis 18 asyriel ruling in the southwest part of the world& hath 20 great dukes to attend him in the day& as many in the night, who have under them several servants to attend them& we mention 8 of the chief dukes that belong to the day& as many that belong to the night, because they are sufficient for practise& the first 4 that belong to the day hath 40 servants apeice under them& so hath the first 4 that belong to the night& the last 4 of the day

th, escerchie, oriston, elian, adonay primeumaton& by the name schersieta mathia which joshua called upon the sun stayed its course& by the hagioss& by the seal of adonay& by agla on tetragrammaton to whom all creatures are obedient& by the dreadful judgement of the most high god& by the holy angels of heaven& by the mighty wisdom of the omnipotent god of hosts that you come from all parts of the world& make rational answers to all things that i shall ask of you& come ye peaceably& visibly& affably speaking to me with a voice intelligible& to my understanding, therefore come ye, come ye,in the name of adonay zebaoth, adonay aamioram, come, why stay ye, hasten adonay saday the king of kings commands you- when he appears, show him the seal& pentacle of solomon saying "behold the pentacle of

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

ncy to& by the head of your hierarchy& by the seal of mark you are known in power by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a voice intelligible& to my understanding& that you would be favorably pleased that i may have thy familiar friendship& constant society both now and at all times when i shall call thee forth to visible appearance, to inform& direct me in all things that shall seem good& lawful un

signs in general& also the angels of every degree of the signs in general, which is called the angels of men, because that in some one of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels that are attributed to the fire hath more knowledge therein than any other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs& you cannot err, for those th

the rising sign, not upon the sigil of the planet ruling the day and hour according to the cabalistic system of hours. ars paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to the angels rays; this term is frequently used in medieval documents when discussing the action of the planets on the world, but i have never seen it used in relation to the cabalistic system of attributes. so every symbolic and operational element of this magick seems geared towards using the lord of the ascendant as the power ruling the hour. the preliminary mention of the ruler of the day, with its implied reference to the cabalistic method of rulership, is not supported by anything that comes afterwards. for

MEANING OF MASONRY

holars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of craft symbols, and the religious aspects of the fraternity: albert pike, robert freke gould, fort newton, albert gallatin mackey, and w. l. wilmshurst. walter leslie wilmshurst (1867-1939) was a mystic with a practical knowledge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states the true body of teaching and practice concerning the esoteric meanings of masonic ritual. freemasonry is based on the three great principles: brotherly love, relief, and truth. over the years, brotherly love and relief have been so stressed that the craft is in serious danger of becoming primarily a

social life. the greater system of spiritual doctrine contained in the rituals is strongly emphasized. the meaning of masonry was written with a view toward promoting a deeper understanding of the fraternity, and this goal has been achieved. the ideals of the masonic fraternity have a wide appeal to the best instincts of men, and the craft has become one of the greatest social institutions in the world. in this new aquarian age, when many individuals and groups are working in various ways for the eventual restoration of the mysteries, an increasing number of aspirants are beginning to recognize that freemasonry may well be the vehicle for this achievement. we have here a sincere effort by a learned and earnest brother to point to the source of masonic light in elegant, and at times profoun

it means a new beginning (initium; a break-away from an old method and order of life and the entrance upon a new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the

n of initiation-which it might be useful to apply as a test not only to those who seek for admission into the order, but to ourselves who are already within it--it is obvious that special qualifications of mind and intention are essential in a candidate of the type 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

the just man made perfect who has actually and not merely ceremonially travelled the entire path, endured all its tests and ordeals, and become the raised into conscious union with the author and giver of life and able to mediate and impart that order life to others--is at all times hard to find. so high, so ideal an attainment, it may be urged, is beyond our reach; we are but ordinary men of the world sufficiently occupied already with our primary civic, social and family obligations and following the obvious normal path of natural life! granted. nevertheless to point to that attainment as possible to us and as our destiny, to indicate that path of self-perfecting to those who care and dare to follow it, modern speculative masonry was instituted, and to emphasizing the fact these papers a

MICHAEL FORD A RITE OF THE WEREWOLF

mes, the aniza tribe migrated to spain which brought some aspects of the witch-cult to europe. other middle eastern sects which marked themselves as walkers between worlds were the maskhara (called also dervishes, being a sect which were marked on the skin (mabrush) and intoxicated with the thorn apple, the same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body into the witch-cult through the witches sabbat practice. in a left hand path perspective, the initiate would seek to discover what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision

may not cast their eyes. one may seek also a place appeasing to the senses, preferably in a cemetery or crossroads. the ritual of adversarial shadow is the summoning of ahrimanic spirits. as known, ahriman appears in many forms throughout history, a consistent shape shifter. be it toads, wolves or dragons/serpents, ahriman is the wizard in spirit one who masters time by the dream and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i c

of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by

MICHAEL FORD BOOK OF CAIN

led. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understanding that this fire was illuminated within, azazel felt a moment of triumph, that by perceiving the self and willing the being into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weakened yet still defiant and pleased at this success of this nightmare land, he began to rou

ere free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found them more appealing. some were indeed fair, their women sensuous and their men showing a primitive potential of being. with this in mind, they would bring the fire to them. azazel and many of those angels took by will flesh in bodies appealing to such

her hand would become blackened talons, covered in course gray hair, and her face become contorted in demonic ecstasy i grew in lust for her, this goddess who was both beauty and bestial hunger in the same visage, she would cut the throat of those who feared her, and drink and bath in their life force. lilith taught me the arts of the vampyre, and prepared my spirit and flesh to walk between the world. the true mark of ahriman was given, and i passed between the light to the shadows. upon waking in the sand, i could face again the sun, yet see equally as well in the moonlight. lilith soon brought my sister-wife naamah before me, and she was veiled and beautiful as lilith. she was to join with me, and that we may grow strong our family. i learned also from naamah, who departed soon after

MICHAEL FORD WITCHMOON

and normally exist within the vampire current, will seek to manifest outside the dream sphere' before one can attempt to change their surroundings and work their magickal will, one must master the self on each level. for this reason, a number of banishing rituals should be performed on several levels. this includes goetic (5) and enochian banishing rituals, etc. this is only a basic start to the world of shadows. to begin to understand the basis of vampirism, one should study his/her own surroundings. this includes why he/she thinks of certain things the way they do, how he/she treats friends, lovers and family, etc. if something offends you, why? this takes a large amount of concentration but can be most rewarding if one can go beyond the walls of the conscious. a suggestion is to keep a

ry, shunning unnecessary contacts. the reason is that the mind and its magickal abilities are 21 21 strengthened in solitude, and the methods of will training in isolation are therefore the best companions. it is during this time that the sorcerer is able to further practice the methods of sorcery; chaos, thelemic and other methods of magick which will enable a strong transference into the astral world of vampiric sorcery. the individual will begin to learn and understand that all things in this world can be changed or adjusted to the warlock s will and that he/she is ultimately the master of their own destiny. an aspect of proper training techniques is that the aspirant takes to viewing and studying things normally disgusting to their own personal taste. there are objective but subtle rea

being clear. it will however be seen at once that this aspect of the training makes for a devilishly strong individual. belief vampirism is the extension of the astral mind and night side reality. all that is transformable from the flesh to dream is subject to change on this level. one must learn to separate him/her self (which most students of the hidden arts have done already) from the sleeping world of people, lost in crowds, lost to themselves and dedicated only to skimming by in their lives. the successful magickian is one who realizes that the universe is composed of simplistic beliefs which are only connected with the extension of the mind. if you believe it, and act towards it then it is real. the sorcerer realizes that gods are creations of man and that spirits and 22 22 energies

ng can be changed. life and joy is available to the fighting individual, one who is able to go beyond what is dictated and forge a great path in his/her own life. they also understand that no one else can accomplish this for them, on the contrary, more often than not other people and their beliefs get in the way of achieving personal happiness. the vampire will realize that such is the way of the world and it must be altered from behind the scenes or mask of dreams if you will. the vampiric sorcerer is quite capable of going through life without another knowing of his magickal practice, what he/she is capable of and that all is subject to change via will. when i received the vampiric current in the early 1990's i knew something was changing, my mind was opening: i knew that ahead of me was

punches and has proven to be a difficult path. it should be the focus of the student to learn and progress via mind control techniques, breathing exercises, controlling all functions of the body in detailed measures. this requires that you be strong minded and focussed on what you wish to accomplish. by entering the vast night side, in which vampires truly exist, you will be opening yourself to a world whose inhabitants may devour you unless strength and the shield of will are present. frozen silence the practice of holding the body in one position for extended amounts of time is very significant. the self in a still or frozen state is often an avatar of building and controlled energy. when an individual controls their thoughts on almost every level, holding the point of consciousness betw

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tis, alien visitation, and genetic manipulationv prefacewe are here to learn to love one another. i do not know what the others are here for (w. h. auden)during the next 10 years, the human race is destined to finally discover the facts aboutits true origins and destiny. as part of this discovery, we have to address the over-whelmingly important question of how the phenomena of evil came into the world andinto the consciousness of earths human inhabitants. this is a question that should beon the mind of every living man and woman. it has been with us for millennia and itwill be with the children of the future if we do not come upon the answer now. wehave left the question of evil in the hands of theologians and scientists for too long.this was surely a mistake for, as the casualty statisti

se for ignorance of the law. how-ever, it is also a truism that ignorance of the lawmakers is no excuse. the end-game ofthe visiting alien race and their descendants is being played out in the present siliconage. it swiftly and relentlessly advances while most of us, preoccupied with ourdomestic and professional roles, have little time or energy to speculate how the multi-farious phenomena of our world came into being. adroit manipulation from thosewithin the echelons of power make quite certain that our attention is rarely focused onthe lawmakers and those in control of the economy, military, media, and technology ofthe world.in this book my intention is to draw the attention of the ordinary person to the reasonswhy he lives in the disempowered existential state he does and that while con

i makemention of the significant role that women are to play in the times ahead once theytake back the power that was theirs in the days of old.atlantis, alien visitation, and genetic manipulationvii preface in the epilogue, i continue to detail the end-game which is being played out as youread. the ancient mayan calendar stipulated the date 2012 as the end of time. it mayindeed be the end of the world as we know it. the way things are going, there seemsgood reason for regarding ourselves on this planet to be well passed the eleventhhour. in fact, we are veritably at a defcon one situation and subconsciously every-one knows it.this book, which first appeared as a short essay, was not written in, or for, levity and isnot a work of fiction. it is based on three decades of research and was co

naddred,the brotherhood of the snake, and the serpent people. they were also referred to asthe djedhi (see jedi. the bible takes the position that the nephilim were a malign presence and insists thattheir leaders committed a great sin by interfering with the evolution of humankind: and the great dragon was cast down, the old serpent, he that is called the devil and satan,the deceiver of the whole world, he was cast down to earth and his angels were cast downwith him (revelation) and it came to pass, when men began to multiply on the face of the earth, and daughterswere born unto them, that the sons of god saw the daughters of men that they were fair; andthey took them wives of all that they chose (genesis, chapter 6-8) there are several key hypotheses and theories that seek to account for

first deluge and the fourth angel sounded and a third part of the sun was smitten and the third part of themoon and the third part of the stars, so as the third part of them was darkened (rev 8:7 9:1)and i beheld and heard an angel flying through the midst of heaven, saying with a loudvoice, woe, woe, woe, to the inhabitants of the earth (rev 8:7 9:1) for this they are willingly ignorant of..the world that then was, being overflowed withwater, perished (2 peter 3:5) celtic records also speak of the deluge: i have been in the bark of dylan, son of the wave, when the waters rose as lances, fallingdown from the skies, into the exposed abyss (book of taliesin) the indians of lake missoula, washington, have in their myths the following account: one summer morning the people were startled by a

MICHAEL W FORD THE VAMPIRE GATE

re set by you. this goes back to you are the only god that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world

e material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical or world of matter is that of ahriman the prince of darkness. our material universe is our grounding and experience plane which can be agreed upon. the astral plane is the next level of experience, where consciousness or the psyche is cloaked and released from the flesh limitations of this world. the foundations of vampirism within the practice of luciferian witchcraft are based within the study and

from refining the flow of this energy through the different chakras. while qi can be controlled, it is a part of the universe and thus may be absorbed and used magickally. 12 qi was written about by the chinese philosopher mo di and noxious vapors that would arise from a corpse were it not buried deep enough. later qi was understood as being a part of everything in the material and even spiritual world. qi was best understood as the energy surrounding the human body, slightly larger than the physical body. qi is the etheric body, the astral essence which maintains the human body. it can be directly controlled by the mind. psychic energy or the energy surrounding the human body is transferred from what we eat to energy through resting or sleeping. when a vampyre feeds in astral form at nigh

the mother of darkness, dragons and vampirism. vampirism is a concept which begins in the subconscious. it is a power which hungers, that which seeks to consume all. it has no concern for rules or for the spiritual laws it is the essence of the law of the talon. this very hunger is related to az or lilith, symbolically tiamat, it is the hunger for continued existence in this physical or spiritual world. this hunger, is manifest in our desire to achieve our goals in this life to possess life and to become masters of this world. this is why the symbols in luciferian witchcraft are strong belial, the lord of the earth is one such symbol of power and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via the practice of magick, defines the char

r and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via the practice of magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor one of role playing. the luciferian continually seeks to develop and refine the self, via magick and real world experience, eventually practicing a path close to that of the black order of the dragon. 1. all living beings continue existence by feeding on another. we are predators, as luciferian, we acknowledge the power of the archetype of strength. samael or ahriman is indeed a symbol of strength and cunning. the food chain should never be ignored. you can adhere to predatory spirituality and still b

MICHAEL WYNN THE SOUL TRAVELERS

also know that crying "prove it" and "i have to see it to believe it" is a response just as emotional as it is intellectual (especially regarding the religious, esoteric, and paranormal "i have to see it to believe it" is the sort of thing usually uttered by the fool whose head is filled to the brim with countless things he considers "truth" but was never there to witness. does this fool question world war 2 as an actual event (granted the fool in question was born after 1945. does the aforementioned dolt question the newspaper s sports section regarding the results of games he never witnessed? does this mental-midget hesitate one blink in proclaiming that christopher columbus discovered america and the pyramids were built with ramps, pulleys and levers? no, no, and no. if you don't violat

eferred to as giants, had super-human strength and abilities, and were known as men of renown. this early civilization, which included fallen angels, nephilim, and humans became increasingly wicked. after our wickedness reached a boiling point, god could no longer restrain his angry hand, so he--michael wynn's "the soul travelers" 4 alerts a righteous man named noah that he is soon to destroy the world in a flood, and that noah s family should begin straight-away building a large boat, so that he and his family may survive the earth s coming inundation. what s more, noah was told to bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephilim, and mankind were killed in this flood which lasted for 40 days. before the waters

to 2500bc (allegedly, also has a pantheon of gods associated with the serpent. in fact it is nearly unheard of for an egyptian god to be depicted without a serpent. even the pharaohs (kings) of egypt wore a ureaus on their headpiece. the ureaus was a serpent which symbolized the immortals. gods of greek mythology are likewise associated, and often depicted, with snakes. meanwhile, here in the new world, the mythologies of the mayans, aztecs, incas, and native americans is replete with serpent symbolism. hinduism, the prevailing religion of india, is yet another religion whose gods are consistently associated with snakes. in china, and the whole of the orient, the immortal gods are connected to, or described as, dragons and serpents. in islam, the serpent is associated with satan, and demon

utnapishtim then built a massive boat, and loaded his wife and 2 of every creature aboard. as the flood began to subside, utnapishtim released a dove, as noah did, to see if there was dry land nearby. and like noah from the bible, the boat finally rested on a mountain. in chinese mythology, gong the serpent-looking water god, wanted to expand his sphere of influence and so contrived to flood the world. gong nearly succeeded but was stopped by the righteous god zurong. in greek mythology, zeus is enraged by the evil mankind was partaking in and so therefore plotted to destroy everything on earth in a great flood. but wily prometheus warned a man named deucalion, who builds a chest and survives the flood. in persian mythology, the benevolent god ahura mazda tells a man named yima that a ter

dora s box. only one man, kranyatz, survived this flood by hanging on to a grape vine. the people of southeast asia say that a flood consumed all of humanity, save a small number of men and women aboard a raft. the mandan s, a native american tribe, tell the story of lone man who, together with the creator, fashioned the earth and humanity. lone man, who was very much a savior figure, entered the world of man because he saw that humanity was plagued by evil spirits. in order to enter our world, however, lone man needed to be borne from the womb of a virgin mother. one day a virgin girl was eating corn, so lone man transformed himself into a kernel of corn which the virgin girl ate and became pregnant from. the virgin s parents considered the pregnancy holy, and the child, who was in fact l

MICHAEL W FORD NOX UMBRA

th. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods

ath of witchcraft will strengthen you in the darkened and tomb soiled shroud of ahriman. come now unto his pitch arms and talons, transform in the embrace of the father and mother of the blood moon of tiamat and babalon. ahrimanic vampyre the ahrimanic vampyre is one who has isolated the psyche, understanding that we are spiritual beings within flesh. we can thus control our immediate surrounding world. as we are born in darkness, we are nourished in the shadows. as we are strengthened in the noon-sun which is the time of shaitan, we create darkness and shadow equally. the ahrimanic vampyre seeks the in-between, or neither-neither world of twilight, from which the shades of the dead commune with the living. the shadow may be grown, cultivated and manipulated through the will of the ahriman

vil concepts, while it is only a hint at the purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of t

oodied caul lilith and ahriman, shadow drinkers who walk the night in any form i so desire. that i shall remain in the night forever, developing and growing with time. by this sigil of binding, i announce my awakening unto the night path that vampyre shades and demons of the point embrace me as your own! so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl cla

and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall burn alwa

MOODY RAYMOND A LIFE AFTER LIFE

upon physical death is among the most venerable of human beliefs. there is a graveyard in turkey which was used by neanderthal men approximately 100,000 years ago. there, fossilized imprints have enabled archaeologists to discover that these ancient men buried their dead in biers of flowers, indicating that they perhaps saw death as an occasion of celebration-as a transition of the dead from this world to the next. indeed, graves from very early sites all over the earth give evidence of the belief in human survival of bodily death. in short, we are faced with two contrasting answers to our original question about the nature of death, both of ancient derivation, yet both widely held even today. some say that death is annihilation of consciousness; others say with equal confidence at death i

one woman put this to me very succinctly when she said "now, there is a real problem for me as i'm trying to tell you this, because all the words i know are three-dimensional. as i was going through this, i kept thinking "well, when i was taking geometry, they always told me there were only three dimensions, and i always just accepted that. but they were wrong. there are more" and, of course, our world-the one we're living in now is three-dimensional, but the next one definitely isn't. and that's why it's so hard to tell you this. i have to describe it to you in words that are three-dimensional. that's as close as i can get to it, but it's not really adequate. i can't really give you a complete picture- hearing the news numerous people have told of hearing their doctors or other spectators

pain, but then all the pain vanished. i had the feeling of floating in a dark space. the day was bitterly cold, yet while i was in than blackness all i felt was warmth and the most extreme comfort i have ever experienced. 1 remember thinking "i must be dead" a woman who was resuscitated after a heart attack remarks, i began to experience the most wonderful feelings. i couldn't feel a thing in the world except peace, comfort, ease-just quietness. i felt that all my troubles were gone, and i thought to myself "well how quiet and peaceful, and i don't hurt at all" another man recalls, i just had a nice, great feeling of solitude and peace. it was beautiful, and i was at such peace in my mind. a man who "died" after wounds suffered in vietnam says that as he was hit he felt a great attitude of

they were thinking, it was like a zoom-up, exactly like through a zoom lens, and i was there. but it seemed that part of me-i'll call it my mind-was still where i had been, several yards away from my body. when i wanted to see someone at a distance, it seemed like part of me, kind of like a tracer, would go to that person. and it seemed to me at the time that if something happened anyplace in the world that i could just be there "hearing" in the spiritual state can apparently be called so only by analogy, and most say that they do not really hear physical voices or sounds. rather, they seem to pick up the thoughts of persons around them, and, as we shall see later, this same kind of direct transfer of thoughts can play an important role in the late stages of death experiences. as one lady

ce, all the things that i was going through, were so beautiful, but just indescribable. i wanted others to be there with me to see it, too, and i had the feeling that i would never be able to describe to anyone what i was seeing. i had the feeling of being lonesome because i wanted somebody to be there to experience it with me. but i knew nobody else could be there. i felt that i was in a private world at that time. i really felt a fit of depression then. or, i was unable to touch anything, unable to communicate with any of the people around. it is an awesome, lonely feeling, a feeling of complete isolation. i knew that i was completely alone, by myself. and again, i was just amazed. i couldn't believe that it was happening. i wasn't really concerned or worried like "oh, no, i'm dead and m

MORALS AND DOGMA

iters and most philosophic or eloquent thinkers. perhaps it would have been better and more acceptable if he had extracted more and written less. still, perhaps half of it is his own; and, in incorporating here the thoughts and words of others, he has continually changed and added to the language, often intermingling, in the same sentences, his own words with theirs. it not being intended for the world at large, he has felt at liberty to make, from all accessible sources, a compendium of the morals and dogma of the rite, to re-mould sentences, change and add to words and phrases, combine them with his own, and use them as if they _were_ his own, to be dealt with at his pleasure and so availed of as to make the whole most valuable for the purposes intended. he claims, therefore, little of t

ared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself

of hannibal's magnanimity. masons should possess an equal greatness of soul. masonry should be an energy; finding its aim and effect in the amelioration of mankind. socrates should enter into adam, and produce marcus aurelius, in other words, bring forth from the man of enjoyments, the man of wisdom. masonry should not be a mere watch-tower, built upon mystery, from which to gaze at ease upon the world, with no other result than to be a convenience for the curious. to hold the full cup of thought to the thirsty lips of men; to give to all the true ideas of deity; to harmonize conscience and science, are the province of philosophy. morality is faith in full bloom. contemplation should lead to action, and the absolute be practical; the ideal be made air and food and drink to the human mind

ad of a nation refusing to receive back its old kings. he pleaded, with sabre, musket, and cannon, the great cause of the people against royalty, the right of the french people even to make a corsican general their emperor, if it pleased them. masonry felt that this truth had the omnipotence of god on its side; and that neither pope nor potentate could overcome it. it was a truth dropped into the world's wide treasury, and forming a part of the heritage which each generation receives, enlarges, and holds in trust, and of necessity bequeaths to mankind; the personal estate of man, entailed of nature to the end of time. and masonry early recognized it as true, that to set forth and develop a truth, or any human excellence of gift or growth, is to make, greater the spiritual glory of the race

e law as crimes, impossible; romish inquisitions, star-chambers, military commissions, unknown; the means of instruction within reach of the children of all; the right of free speech; and accountability of all public officers, civil and military. if masonry needed to be justified for imposing political as well as moral duties on its initiates, it would be enough to point to the sad history of the world. it would not even need that she should turn back the pages of history to the chapters written by tacitus: that she should recite the incredible horrors of despotism under caligula and domitian, caracalla and commodus, vitellius and maximin. she need only point to the centuries of calamity through which the gay french nation passed; to the long oppression of the feudal ages, of the selfish b

MOTTA MARCELO THE COMMENTARIES OF AL

nt self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown unaccountable, the silent spirit, blowing "whither it listeth, but canst not tell whence it cometh or whither it goeth. it commands with absolute authority when it appears at all, despite conscious reason and judgment. aiwass is then the "minister" of this hoor-paar-kraat, that is, of the saviour of the world in the larger sense, and of mine own "silent self' in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing: aiwass was the intelligible medium between the babe god the new aeon about to be born and myself. this book of the law is the voice of the god's mother, his father, and himself. but on appearing, the god assumes the active form twin to harpoc

unwary may spend centuries following a false master as the roman church, for instance, has proved. 12. come forth,o children, under the stars& take your fill of love! the whole doctrine of 'love' is discussed in liber aleph and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with the whole world of stars. this is again a call to unite, or 'love, thus formulating the equation(+1(-1= 0, which is the general magical formula in our cosmos (the hon. bertrand russell might prefer to write this: 1(-1= 0. for initiates of the ix of the o.t.o, it could be expressed as: k- t= 0, where- k= 0, and and k are both positive integers "come forth" from what are you hiding "under the stars, that is

rdeal being a crucial one, it is better that aspirants be forewarned. many ships sank against this rock, some of them vessels of great promise. also, babalon being merely one of the names of nuit, what is true of nuit is true of babalon. 28. none, breathed the light, faint& faery, of the stars, and two. 29. for i am divided for love's sake, for the chance of union. 30. this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. see the analysis of the word lashtal in liber v, and the following chapters of liber aleph: 119, 121-123, 145-147, 191, 194, 198, 199, 203, for some of the meanings of verses 28-30. 31. for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen

principally drivel based on the error of transferring one's own psychology to one's neighbor. it is necessary that we stop, once for all, this ignorant meddling with other people's business. each individual must be left free to follow his own path! america is peculiarly insane on these points. her people are desperately anxious to make the cingalese wear furs, and the tibetans vote, and the whole world chew gum, utterly dense to the fact that other nations, specially the french and british, regard 'american institutions' as the lowest savagery, and forgetful or ignorant of the circumstance that the original brand of american freedom which really was freedom contained the precept to leave other people severely alone, and thus assured the possibility of expansion on his own lines to every ma

; and every organization must have a highly-centralized control. this is specially necessary in time of war, as even the so-called 'democratic' nations have been taught by experience, since they would not learn from germany. now, this age is pre-eminently a 'time of war, most of all now, when it is our work to overthrow the slave-gods. the above reference to germany is to the germany of the first world war. as for the 'organization' referred to, there is the inherent difficulty that thelemites abhor blind obedience just as much as they abhor automatic insubordination. consequently, a thelemic organization cannot be said to exist. the 0. t. 0, after several false starts, is dormant; the order of thelema at present has one single member; the a. a, by the very nature of its method, cannot be

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

logy was of a more barbarous character, and this circumstance, combined with the fact that the romans were not gifted with the vivid imagination of their greek neighbours, leaves its mark on the roman mythology, which is far less fertile in fanciful conceits, and deficient in all those fairy-like stories and wonderfully poetic ideas which so strongly characterize that of the greeks. origin of the world..first dynasty. uranus and gaa (coelus and terra) the ancient greeks had several different theories with regard to the origin of the world, but the generally accepted notion was that before this world came into existence, there was in its place a confused mass of shapeless elements called chaos. these elements becoming at length consolidated (by what means does not appear, resolved themselve

(the sea. she united herself with the latter, and their offspring were the sea-deities nereus, thaumas, phorcys, ceto, and eurybia. co-existent with uranus and gaa were two mighty powers who were also the offspring of chaos. these were erebus (darkness) and nyx (night, who formed a striking contrast to the cheerful light of heaven and the bright smiles of earth. erebus reigned in that mysterious world below where no ray of sunshine, no gleam of daylight, nor vestige of health-giving terrestrial life ever appeared. nyx, the sister of erebus, represented night, and was worshipped by the ancients with the greatest solemnity. uranus was also supposed to have been united to nyx, but only in his capacity as god of light, he being considered the source and fountain of all light, and their childr

s, hyperion, iapetus, cronus, theia, rhea, themis, mnemosyne, phoebe, and tethys. now uranus, the chaste light of heaven, the essence of all that is bright and pleasing, held in abhorrence his [14]crude, rough, and turbulent offspring, the giants, and moreover feared that their great power might eventually prove hurtful to himself. he therefore hurled them into tartarus, that portion of the lower world which served as the subterranean dungeon of the gods. in order to avenge the oppression of her children, the giants, gaa instigated a conspiracy on the part of the titans against uranus, which was carried to a successful issue by her son cronus. he wounded his father, and from the blood of the wound which fell upon the earth sprang a race of monstrous beings also called giants. assisted by h

ts angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his brothers despatched to the gloomy depths of the lower world, and cronus himself was banished from his kingdom and deprived for ever of the supreme power, which now became vested in his son zeus. this war was called the titanomachia, and is most graphically described by the old classic poets. page 17 page 18 with the defeat of cronus and his banishment from his dominions, his career as a ruling greek divinity entirely ceases. but being, like all the g

ls, and drums resounded, whilst joyful shouts and cries, accompanied by dancing and loud stamping of feet, filled the air. this divinity was introduced into crete by its first colonists from phrygia, in asia minor, in which country she was worshipped under the name of cybele. the people of crete adored her as the great mother, more especially in her signification as the sustainer of the vegetable world. seeing, however, that year by year, as winter appears, all her glory vanishes, her flowers fade, and her trees become leafless, they poetically expressed this process of nature under the figure of a lost love. she [19]was said to have been tenderly attached to a youth of remarkable beauty, named atys, who, to her grief and indignation, proved faithless to her. he was about to unite himself

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ion. sex magic can influence and attract the opposite sex like nothing else can. it can compel a girl to introduce herself to a man in whom she had no previous interest. the secret of occult ribaldry is revealed in chapter 4. there you will see how to cause any young girl, however prudent she may be, to become maddened and inflamed with lust. secrets of the cabala< it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. chapter 5 tells you exactly how to

cal word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. chapter 5 tells you exactly how to use the magical power of the cabala to increase your money supply. secrets of the spirit world is there a place of coming together between the living and the dead? an essential part of the esoteric arts is communicating with the spirit world. this is something that occultists have been doing since the beginning of time, and now you can join their ranks. the secret of contacting the spirit world is disclosed in chapter 6. there you ll see how you can make a powerful occult tool in minu

s disclosed in chapter 6. there you ll see how you can make a powerful occult tool in minutes, and use it to make direct contact with the invisible inhabitants of the next dimension to get fast, truthful answers about what lies ahead. here, too, is the meaning of signs and omens, divining the future with dice, and a most unusual psychic technique that will enable you to actually see the invisible world around you. what will you see in this way? that i leave you to find out, but it will be unlike anything you have ever seen or experienced before. you can work magic there should be no doubt in your mind that the amazing secrets of occult power revealed to you in the pages of this book are going to work for you. why? because i am only going to tell you what i know works. i can honestly tell y

he area of increased prosperity. these amazing secrets of occult power can bring you good fortune beyond your wildest dreams. i should know. i have used them to win gold sovereigns, clothes, cameras, and over $10,000 in lotteries and contests and you can do the same. contents introduction secrets of witchcraft secrets of money magic secrets of sex magic secrets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual that will awaken your fiery se

nk you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication device between the living and the dead getting answers from your pendulum how to ensure the spirit force will not lead you astray advanced pendulum work a secret code of communication your psychic legacy from the past the ritual of yog-sothoth how to use you

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ding works on the subject, that to date there has been no truly scientific history of the origins of freemasonry and that such a study is totally justified. a number of valuable works on the history of freemasonry have in fact been published since the appearance of the grand lodges at the beginning of the seventeenth century. indeed, they have flourished in such number since the end of the second world war that we can now hail the birth of a new discipline, which we might call masonology. nevertheless, operative freemasonry, which preceded this modern freemasonry* and which is its source, has not been the beneficiary of such extensive examination. those who have dealt with the origins of [the term operative freemasonry as used throughout this book refers to freemasonry in its original form

emnants, probably continued at least until the seventh century. at that time they were forced if not to disappear, then at least to transform. even in lands where roman law survived, however, it is not possible to speak of collegia in the strict sense of the term, for we must take into account the social, economic, and political evolution that led to the formation of feudal society. in the feudal world, individuals and groups must be envisioned in light of the bonds of suzerainty and vassalage that characterized the society of that time. there was no legal framework permitting the existence of autonomous professional associations. more important, individual freedom no longer guaranteed the work of the independent craftsman. an individual could become only a serf. the remnants of the colleg

ence of autonomous professional associations. more important, individual freedom no longer guaranteed the work of the independent craftsman. an individual could become only a serf. the remnants of the collegia no longer offered any refuge except that provided by the bishops, who remained builders, and they were integrated primarily into monasteries, which were multiplying throughout the christian world. the bishop's authority or conventual grip extended even into the cities. withdrawing into themselves in response to the shock of invasions, cities had become veritable fortresses almost everywhere. the possessions of the church expanded there until the secular populace became a minority and urban life took on an increasingly clerical nature.6 all of these factors explain the formation of th

nzo, and ravenna, the city where the collegia endured, and followed this with a prodigious blossoming of monuments that spread throughout the entire empire: the byzantine palaces of the ninth, tenth, and eleventh centuries and the churches of constantinople, thessalonica, and greece built in the tenth and eleventh centuries. because the byzantine capital was located at the center of the civilized world, byzantine art could not help but wield great influence both far and wide. it was this art that left its imprint on the oldest structures of christian russia, such as saint sophia in kiev (eleventh century. armenia and georgia also have an abundance of byzantine buildings. the arabs of syria and spain and the christians of the west also experienced this influence. during the eleventh and twe

atest landowners in the kingdom. in paris, the domain of saint germain des pres covered 50,000 hectares and numbered some 25,000 inhabitants. population centers grew around the monasteries as people settled near them in search of both protection and the possibility of a livelihood. agriculture and all trades were practiced there and builders were numerous, working primarily for the monks. in this world where social and legal constraints imposed immobility and attachment to a fief, the status of the church allowed an escape from this servitude. for builders it included a precious right, one that was indispensable to the practice of their trade: the right of circulation, the freedom to travel. the most famous of the ecclesiastical architects of the merovingian era, for his science and his vi

NECRONOMICON ALAZIF

rth once more i entreat thee. o thou who abideth beyond the spheres of time, hear my supplication (make the sign of caput draconis) o thou who art the gate and the way come forth come forth thy servant calleth thee (make the sign of kish) benatir! cararkau! dedos! yog-sothoth! come forth! come forth! i speak the words, i break thy bonds, the seal is cast aside, pass through the gate and enter the world i maketh thy mighty sign (make the sign of the voor) trace the pentagram of fire and say the incantation that causeth the great one to manifest before the gate: ye incantation zyweso, wecato, keoso, xunewe-rurom xeverator. menhatoy, zywethorosto zuy, zururogos yog-sothoth! orary ysgewot, homor athanatos nywe zumquros, ysechyroroseth xoneozebethoos azathoth! xono, zuwezet, quyhet kesos ysgebo

other texts, including, but not limited to; key of solomon (see additional ms. 36,674, british museum library) and three books of occult philosophy- cornelius agrippa. they are therefor not included in this version. to conjure of ye globes know ye that the globes of yog-sothoth be thirteen in number, and they be the powers of the parasite-hoard which are his servitors and doeth his bidding in ye world. call them forth whenever thou shall have need of anything and they shall grant their powers unto ye when ye shall call them with the incantations and make their sign. al azif page 12 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 his globes have diverse names and appeareth in many forms. the first is gomory, who appeareth like a camel with a crown of gold upon

NEW WORLD ORDER OR OCCULT SECRET DESTINY

oor. turn and tread the path of transfiguration leading to ye ultimate angle. open up the abyss gate by the ninefold affirmation (thus: zenoxese, pioth, oxas zaegos, mavoc nigorsus, bayar! heecho! yog-sothoth! yogsothoth! yog-sothoth! al azif page 17 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 make ye the sigil of transformation and step thou forth into ye grgnew world order or occult secret destiny? terry melanson (conspiracyarchive.com) the new age movement and service to the plan the new world order as envisioned by the elite is hardly a recent undertaking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is the reason for this success. the new world order has never been s

or occult secret destiny? terry melanson (conspiracyarchive.com) the new age movement and service to the plan the new world order as envisioned by the elite is hardly a recent undertaking. their s is a philosophy rooted in ancient occult traditions. success is near, and the infiltration of society by new age occultism is the reason for this success. the new world order has never been solely about world government, rather, from the beginning its proponents have been privy to secret doctrines and it is a spiritual plan more than anything. if one failed to take into account the occult nature of the new world order, they would be remiss. the un and the new age have been bed-fellows since the beginning. america s secret destiny is the product of rosicrucian and freemason forefathers. the new at

e failed to take into account the occult nature of the new world order, they would be remiss. the un and the new age have been bed-fellows since the beginning. america s secret destiny is the product of rosicrucian and freemason forefathers. the new atlantis as proposed in francis bacon s work is almost at hand. the ancient mysteries are being studied for illumination and enlightenment by the new world order s elite. not to mention the new age gurus dutifully recruiting on behalf of the secret brotherhood. in 1980, marylin ferguson compiled and espoused a synthesis involving the theories of transformation and the secret plan of the aquarian age. in her studies of the scientific advancements of this age involving entropy and syntropy, holism, holographs, paradigm shifts, the uncertainty pri

tate 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 center of new age and new world order conspiracies. the theosophical and rosicrucian traditions hold that every nation has a spiritual destiny guided by a hierarchy of beings using all ethical (or un-ethical) means of manifesting the divine plan through the will of the nation s leaders. a proponent of the new age and the secret brotherhood s plan for a new world order is robert hieronimus. in his book america s secret dest

by a hierarchy of beings using all ethical (or un-ethical) means of manifesting the divine plan through the will of the nation s leaders. a proponent of the new age and the secret brotherhood s plan for a new world order is robert hieronimus. in his book america s secret destiny, he traced the spiritual vision of america s founding fathers and the plan s eventual fruition in what we call the new world order and the new age movement (both of which are synonymous. he stresses that the founding fathers of america had the equivalent of masters and were pupils in a sense, much like today s powerful elite have masters and gurus, following the teachings of the great plan. according to the rosicrucians and theosophists, supporting the divine plan are great beings referred to as masters of the phy

ON COMMUNICATION WITH SET

e the worker with more questions than he had before. the last time i talked with set he suggested that i run the heb-sed working for the temple. it took six months to research, a year to do, needed 12 articles for the _scroll of set, caused me to found an order in the temple, and required that i make trips to the british museum and then oasis of las vegas. i learned a great deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in the twenty minutes of reception of the _book of the heb-sed_ but in the processing of all that i did in the 18 months that followed. i am still processing it, and expect that i will be throughout my earthly incarnation. just as an average magician may write a talisman on a piece of parchment, set writes his talismans

ONYX TABLET OF SET

need for it to exist. in the case of the church of satan, the need was for a medium in which to give vent to anger against the hypocrisy of conventional society- a hypocrisy which seemed most directly the legacy of the mainstream western religions. having expressed their anger both ritualistically and intellectually, satanists found themselves confronted with the challenge to build a more perfect world from the ruins of the old. some initial steps were taken, but psychologically, symbolically and organizationally the church of satan was not equipped for this task. tensions arising between the hedonistic/critical and idealistic/ constructive currents in the church served to crystallize, if not to cause the crisis of x/1975 that resulted in the formation of the temple of set. in the temple o

of set into the incidental give-and-take of human interaction. human problems and disagreements are not the sort with which such an ageless intelligence is concerned. of course priests and priestesses may invoke the wisdom to which they alone have access in order to address human issues. they themselves are incarnations of set in this capacity: completely self-aware and self-conscious beings in a world peopled otherwise by humans who are, to a greater or lesser degree, controlled by natural forces. the experience of the priesthood of set is not comprehensible to those who have not partaken of it, because it cannot be explained as a function of other human knowledge or experiences. what humans cannot easily understand, they have historically tended to regard with apprehension and suspicion

nion? 2. the priest hood is not a permanent state, it must be maintained. we have all seen good priests become non-initiates, what are signs that your priesthood is slipping and what have you done to stop it? 3. we all realize at the iii that a huge part of our initiation comes form and should be directed towards outside of the temple. what things have your iii experience allowed you to do in the world? how do priests find initiation in the whole wide world? 4. what black magical muscles can you flex now that you haven't been able to do so before? 5. what strategies do you use to interact as a representative of the temple with the woh? onyx tablet: ot.o.dungb temple of set author: don webb v date: june 9, 1997 ce revision: html revision: august 8, 1999 ce 6. the temple belongs to its pries

antinomianism. it's merely desperate conformism marketed as rebellion. the trendy, the temporary, the faddish are all anathema to the eternal otherness of set. let us hope that the temple never becomes the next cool thing. that could destroy it more quickly than a thousand televangelists. sense of humor. not some boor telling an endless parade of practiced jokes. does our potential setian see the world as essentially absurd? does she have enough self-esteem to make light of herself? these are good clues that there is a mind who looks at existence slightly askew. a true sense of humor is an isolation and distance from the world. that's a quality that can become setian. religiosity. if our new candidate just left three other cults and grew up in an ashram or convent it might be that they are

sion" to "i started an introduction to philosophy course at the community college. the change must be real, persistent, and logically connected to the idea of xeper. the methods chosen must be appropriate to each individual. 2. a demonstration of magical ability. this is not the ability to write pretty rituals. this is practical sorcery. the adept-to-be must have done a working that produced real-world manifestation. onyx tablet: ot.o.4.1 temple of set author: don webb v date: may 26, 1997 ce revision: html revision: august 8, 1999 ce 3. a sign of loyalty to the temple: adepts-to-be must show they spend time, effort, and money at being in the temple. they articulate themselves as setians foremost- regardless of other affiliations they may have. they may even have done something to enhance

PATH OF INITIATION

g the group fails to take into account that the true purpose of "traditional groups" is not to build membership and share rituals. the purpose of a serious spiritual grouping is to achieve wisdom and illumination. no wise, thinking person would ever make the claim that illumination and wisdom only come from membership in a special group. in truth, illumination and wisdom come from the soul of the world itself, from the unseen worlds, from spiritual beings, from other mysterious forces, and from within. what "groups" do, is merely speak a symbolic language, hoping to channel these very things "groups" do not and cannot originate these things, nor make them happen in their members with any certainty. groups may serve some useful purposes, but without members coming to them already aware of t

, great and timeless realities that no human being or group can claim a monopoly on, as they underlie all works of art, culture, and inspiration. the path of initiation, in traditional folklore, as well as (more generally) in the western mystery tradition, has several stages, that manifest in outward events, but are primarily innerworld realities: 1. the "reaching out" to the powers of the unseen world; the "petition" at the hollow hill or the faery mound, a stage by which the limitations of the human being are defined through perception and understanding, and the "leap of faith" or the "longing for the beyond" is felt and expressed, from human to what is beyond human; this is the earth or land experience. 2. the 'year and a day' period (or a set period of a fixed time) of internal growth

'fetch beast, is identified or bestowed. this is the merging of the human nature and the animal nature; this is also a further "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage between the mortal and the immortal, this world and the next, soul and spirit, or the "wedding chamber" sacrament of the gnostics; this is the final culmination of the divine chain of events set into motion by the call of the initiate, the merging and union of the balanced human nature (a balance achieved by the merging with the puckril) and the divine nature. this is the invisible mystery or the spirit-essence of all. it is strange but t

nited with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person

en you can answer that question, then you will see how fate calls all things to initiation and transformation, eventually, and without exception. this entire pattern can be realized through working groups that have the means and understanding to really bring about these five transformations, but at heart, all of these transformations (and whatever symbols people use to represent them in the outer world) are not physical, blunt realities; they are internal, otherworldly mysteries that emerge through all things. they come from the unseen. a group is very unique and special indeed if it can really bring about these transformations in a systematic, direct way- most groups cannot, because 99% of people have not gone past the first one or two "steps" on the initiatory path. most people who call

PATRON OF SORCERY

l character is disclosed. in pgm iv 154-285, there's an invocation of the feared one that specifically mentions the defeat of osiris, the dying god, and the setian power over the hypotic gaze of apep, serpent and neter of chaos that threatened the solar barque "oh dark's disturber, thunder's bringer, whirlwind, night- flasher, breather-forth of hot and cold. i'm he who searched with you the whole world and found great osiris, whom i brought you chained. i'm he who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep the serpent who must not be seen" later in the same text the magician addresses the rising sun..you who are fearful, awesome, threatening, you who're obscure and irresistable, and hater of the wicked, you i call, typhon, in hours unlawful and

urviving scrolls is representative, or if it reflects a cult of set in graeco-roman egypt. but they do show that some literate egyptians not only identified typhon with set but invoked the powers of set-typhon, hailed set-typhon as a divine power, and so forth. strange though the magical papyri seem to us today, they document a flow of "operative" temple knowlege from egypt into the mediterranean world. this naturally invites speculation as to what theoretical or abstract knowlege might also have passed by way of the egyptians who wrote these papyri in the twilight of their civilization. in hermetic magic (york beach, me: samuel weiser, inc, 1995) stephen flowers affirms that the magical papyri were a major root of the western magical philosophy called hermeticism. betz states frankly in h

wever diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and jerusalem. details and comparisons of the papyri and tablets are found in john g. gager's curse tablets and binding spells from the ancient world (new york: oxford university press, 1992. more generally, the practice of the "spell-book" of european tradition found its prototype in the "magical cookbook" approach exemplified by the theban papyri. thus the written magical tradition of europe began under the auspices of set-typhon, and provided the matrix for the remanifestation of setian thought hundreds of years later. that the papyri

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nt meanings for the believer, the anthropologist, the folklorist, the psychologist, the literary critic. that is one of myth s functions to celebrate ambiguity and contradiction. there is no more point expecting a myth to offer a single, clear, consistent message than there is in trying to turn one of shakespeare s sonnets into plain prose. like poetry, mythology offers a way of understanding the world through metaphor. stories adapt and change according to the teller and the context; myths are not fixed and dogmatic but fluid and interpretive. myth and time many mythologies start before the dawn of time, with the coming into consciousness of a creator god, such as the egyptian re (see p. 12. re himself is described as the awareness of an all-encompassing divine being, nebertcher, the lord

rather than linear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it will come to an end eventually, and the cycle of creation will begin again. the mythology of the aztec and maya, and of native american nations such as the navajo, describes this world as being the fifth one. for the navajo, the first four worlds were beneath this one, from which humanity climbed up in the myth of the emergence. for the aztec, four suns had shone on previous creations before this, the world of the sun nahui ollin, which is blown across the sky by the breath of the god quetzalcoatl. the maya believed that this current cycle of creation began on august 13, 3

in the stars would contemplate them. even the dualistic philosophy of zoroastrianism, with its opposing gods of good and evil, ahura mazda and ahriman, was set in motion when the god of eternal time, zurvan, gave birth to the twin gods. introduction it is in the nature of humankind to tell stories, and at the root of every human culture are the stories we call myths stories of the creation of the world and of humankind, of the deeds of gods and heroes, and of the end of time. such stories explain and justify the world, and define our role within creation. once a civilization has become established, the myths that formed it may dwindle into superstition or entertainment, but even so, they never lose their intrinsic power, for the world s mythologies enshrine all the poetry and passion of wh

of brahman and the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the first man and woman and the cosmic serpent. the fon call this serpent aido-hwedo, and he carried the creator in his mouth when the world was made. aido-hwedo is said to have accompanied the first man and woman to earth. introduction 7 our notion of time, the limited time of creation, is merely a trick of ahura mazda s to limit the power of ahriman. a

he world was made. aido-hwedo is said to have accompanied the first man and woman to earth. introduction 7 our notion of time, the limited time of creation, is merely a trick of ahura mazda s to limit the power of ahriman. at the end of time, all will be purified, and as in norse mythology a fresh, new creation will arise. the flood just as many mythologies look forward to the destruction of this world in a catastrophe, such as the norse cataclysm called ragnarok, so many record a time, within this creation, when the gods grew angry with humankind, and attempted to destroy them with a flood. the biblical story of the deluge is one of many such accounts, and owes much to the sumerian/babylonian account in the epic of gilgamesh, in which the noah figure is named utnapishtim (see p. 19. the a

PHOSPHORUS

ce of the darkness, satanas i do summon thee, i shall descend into the pleasure fields of midnight and noon i shall taste thy ecstasy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the earth of wolf and jackal, come forth through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

her angels still remained unconscious, threatening to enter the great abyss of non-form if such would remain for any period of time "i call ye forth to awake and arise as yourselves, gods in the light of heaven. hell is ours yet we must make a heaven within ourselves. the universe is kind and all we shall ever need will be provided as long as we are here to take it. stand up and join with me. the world can be ours under our light..awake" the fallen seraphim began to rise and take shape. they would scatter unto the various parts of the earth and abyss. from the ashes must the gods and goddesses rise. some descended further, some became as angels of light. leviathan and samael descended, lucifer became and angel of light. belial would become an earth bound spirit who would transform into a d

erpretation of ceremonial magic (published in the goetia "the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer's projected cube) method of stimulating or regulating those particular spots (through the eye (a) the names of god are vibrations calculated to establish control over the human brain (establishment of the functions relative to the subtle world (b) control over the brain in detail (rank or type of the spirit (c) control of one special portion (name of the spirit" control is the map of empowerment and ascension. once direction is assumed and confirmed, can such begin to take place in association with progression and evolution? this subtle point is based around the legend of lucifer itself. in being cast forth from the heavens, one c

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

bert pike, d d x& william l. cummings, d d x whatever the merits of the egyptian rite, or rite of memphis may be, it is quite sure that it is not generally recognized as a legitimate rite of free- masonry; that the bodies of it in the united states of america are entitled to and receive no consideration, it having been constantly used here for purposes of private profit; and that elsewhere in the world it has only here and there two or three isolated supreme powers which cannot be recognized by nor have relations of correspondence and amity with, those of the ancient and accepted scottish rite. xalbert pike, january c a, b i i e1 during the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace

uring the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace. of all the rites that survived, however, the most significant remains the ancient and accepted scottish rite. founded in b i a b in charleston, south carolina, it has become the largest and one of the most respected masonic rites in the world. because of its success numerous imitators have appeared, the most infamous being joseph cerneau s so-called supreme council. like the cerneau scottish rite, two other notorious contenders, called the rite of memphis and the rite of mis- volume j, c a a b b e h raim, also borrowed from the rituals of the scottish rite, hoping to capitalize on the scottish rite s popularity and success.althou

3 while all this was occurring the genuine sovereign sanctuary of america became dissatisfied with the conduct of harry j. seymour, and the grand officers determined to purchase him out at a cost of d, a a a dollars. seymour took the dollars, resigned his office to the sovereign sanctuary of america,with all patents, charters, rituals, documents and privileges whatsoever, and notified same to the world.upon this the sov. sanctuary elected as its grand master an honourable and high-minded gentleman, professor alexander b.mott, d d v j g x. k b h e heredom albert pike& william l. cummings volume j, c a a b b h f the spurious rites of memphis and misraim figure e. calvin c.burt, j g x, was seymour s deputy grand master, but refused to accept the reduction in degrees. burt organized his own br

burt) agreed to sell out to darius wilson for b, a a a dollars. a small hole-and-corner meeting, the circular of brother lord [of whom more anon] informs us,was held by a few members who were favorable to darius wilson xabout eight we believe xwho were said to represent f a g chapters and b a, d b j members, which was probably a mathematical calculation of what they might expect to get before the world came to an end. but a remainder of the prospective ten thousand members refused to agree to darius wilson s purchase of the rite, and elected judge parrish as their grand master. thus there came into existence two spurious branches of the rite; besides which calvin c. burt continued to confer degrees. this led to a judicial tribunal in which wilson expelled burt. k the grand lodge of massach

PROMETHEUS

ds [nereides] were, remembering how that zeus, moved by his prophecies, unto peleus gave thetis to wife, a most unwilling bride. then cried in wrath to these kymothoe 'o that the pestilent prophet [prometheus] had endured all pangs he merited, when, deep-burrowing, the eagle tare his liver aye renewed -quintus smyrnaeus 5.334 "and there [depicted on the shield of eurypylos son of herakles, at the world's end, were kaukasos' long glens, where herakles, rending prometheos' chains, and hurling them this way and that with fragments of the rock whereinto they were riveted, set free the mighty titan. arrow-smitten lay the eagle of the torment there beside -quintus smyrnaeus 6.269 "there [depicted on the quiver of herakles] was the titan iapetos' great son [prometheus] hung from the beetling crag

as been suffering the ravages of his self-growing liver. dionysiaca 2.298 [aion father time addresses zeus] prometheus himself is the cause of man s misery prometheus who cares for poor mortals! instead of fire which is the beginning of all evil he ought rather to have stolen sweet nectar, which rejoices the heart of the gods, and given that to men, that he might have scattered the sorrows of the world with your own drink. dionysiaca 7.7 see also aeschylus' prometheus bound (link to the translation at perseus. the entire woyo de ah et hashem the knowledge of g-d written and edited by rabbi amiram markel& shimon markel copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation t

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intelle

ter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of creation briyah, yetzirah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the lowly world part two: contemplation& meditation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da at the depth of a concept iyun deep

too, no body in the universe can move itself? from this it appears that there must be a force which propels and enlivens the universe. were this life force to be removed, the universe would be like a body without a soul. just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. everything that takes place must be a direct result of this enlivening force which causes it. an example is the influence of the sun on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too intense or not intense enough, everything would die. were the sun too close, we wou

eather; warm clothes for the winter and cool ones for the heat of the summer. moreover, food prices will be determined by its availability, all of which is dependant on the weather. the weather, in turn is dependant on the rays of the sun, the tides of the moon and other planetary influences. the entire planet is dependant on these forces. were theses influences greater or smaller than necessary, world chaos would erupt. but, in actuality, the sun, moon and planets, in and of themselves, are no more alive than anything else in the universe, and certainly no more than the human body. therefore, it appears that there must be a controlling force which is their life force and the life force of everything else in the universe. this force makes the world tick. it makes its heart beat, so to spea

makes the world tick. it makes its heart beat, so to speak. the source of all existence we concluded above that the universe and everything in it, including the human body, appears to have an animating force within it to enliven it, and that without this force it would be nothing more than dead matter. however, it is actually more than this, for the physical body of man and the materiality of the world cannot exist in and of themselves, without a force compelling them into existence at all times. every physical thing, whether it is the human body, the planet earth, the entire galaxy or the whole universe, is limited. a physical thing, by its very definition, has a beginning and an end. it has a beginning and end both in time and space. a physical thing, by definition, is three dimensional

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the depth of a subject. in other words, one examines the subject in his mind until he understands it in all its parts and details. in the terminology of the talmud, this is called

have given the material which one is to contemplate. one question remains, perhaps the most important question of all. what is the purpose of hitbonenut? the answer is quite simple. the ultimate purpose of hitbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and following paths that lead to nowhere, without having questioned why he is here and how he is here. because he does not seek truth, his life flies by without his having fulfilled the purpose of his existence. he might not even realize or contemplate that there is a purpose. as mentioned before, even many people who study torah and keep its mitzvot (commandments, do so by rote, without ent

urpose of their existence. in contrast, one who has tasted the results of his efforts in the path of truth can testify to the fact that love and fear of g-d have been aroused within him as the automatic result of hitbonenut. he can bear witness to the fact that what results from hitbonenut is true love and fear, only for g-d. because of this, he begins to disdain the false pleasures of this lowly world, and even the upper spiritual worlds cannot satisfy him. g-d alone is his passion and cure. truth is the only path upon which his feet trod, and there is profound purpose to his existence. he gives his life over to his creator, and his sole desire is to fulfill the will of his master and king. truly, this is the purpose of man, as stated "in conclusion, after everything has been heard (which

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

pioneer of torah, judaism and jewish information on the web 11 parashat bereishit the first verse in the torah literally reads gin the beginning, g-d created the heavens and the earth. h the verb in this verse, gto create, h refers to the second of the four worlds, atzilut( gemanation h, beriah( gcreation h, yetzirah( gformation h, and asiyah( gaction h. the torah does not [here] speak about the world of atzilut, but rather the world of beriah. the torah is therefore called gthe torah of beriah. h and therefore the torah begins with the letter beit, for the alef (which is the first letter) alludes to atzilut [which is both the first world and begins with the letter alef, while the letter beit (which is the second letter) alludes to beriah, which is [both] the second world and begins with

he torah of beriah. h and therefore the torah begins with the letter beit, for the alef (which is the first letter) alludes to atzilut [which is both the first world and begins with the letter alef, while the letter beit (which is the second letter) alludes to beriah, which is [both] the second world and begins with the letter beit. not only does the verb in the first verse put us squarely in the world of beriah, but this fact is alluded to also in the first letter of the torah. in the words of our sages, gall is according to the beginning. h this letter, beit, refers to the world of beriah both because its numerical value is 2 and because it is the initial of the word beriah. it is also known that gima nests in the [world of the] chariot. h1 this is another reason why the torah begins wit

es, gall is according to the beginning. h this letter, beit, refers to the world of beriah both because its numerical value is 2 and because it is the initial of the word beriah. it is also known that gima nests in the [world of the] chariot. h1 this is another reason why the torah begins with the letter beit, for beit is the first letter of binah. it is stated in the zohar that abba nests in the world of atzilut; ima in the world of the chariot; z feir anpin in yetzirah, and nukva d fzeir anpin in asiyah. beriah is called here gthe world of the chariot h because the divine chariot that figures in the vision of ezekiel is identified with this world. the partzufim referred to here are the partzufim of atzilut; the meaning is that abba of atzilut nests in atzilut, while ima of atzilut descen

nukva d fzeir anpin in asiyah. beriah is called here gthe world of the chariot h because the divine chariot that figures in the vision of ezekiel is identified with this world. the partzufim referred to here are the partzufim of atzilut; the meaning is that abba of atzilut nests in atzilut, while ima of atzilut descends and rests in beriah, and so forth. all this simply means that, although each world possesses its own array of ten sefirot (in the form of their respective partzufim, each world is nonetheless pervaded by an overall consciousness that is an expression of one of the partzufim of atzilut. abba is the partzuf of chochmah, which is the consciousness of bitul( gself-nullification h; a person experiencing a flash of insight is not aware of himself but is rather absorbed totally i

, each world is nonetheless pervaded by an overall consciousness that is an expression of one of the partzufim of atzilut. abba is the partzuf of chochmah, which is the consciousness of bitul( gself-nullification h; a person experiencing a flash of insight is not aware of himself but is rather absorbed totally in the experience of the revelation. this, overall, is the general consciousness of the world of atzilut; the revelation of g-d in this world is so great that it leaves absolutely no room for self-awareness. ima is the partzuf of binah, which is a consciousness of self-awareness. a person involved in understanding the implications, applications, and ramifications of an insight he has received is very aware of himself and the way he perceives the world; it is precisely this self-aware

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god" fama fraternitatis (1614) foreword and appreciation just about 100 years ago (in 1887) we had the beginnings of the hermetic order of the golden dawn. it was then that (according to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die golde

e foundation for much of the "occult revival" of the last half of the twentieth century. it has provided resource materials for wicca, the new paganism, various magical groups, and for tens of thousands of serious students. and as cris monnastre points out in her introduction, it is now beginning to provide a structure into which modern psychology can flow to bring about a solution to the present world crisis which demands a dramatic expansion of consciousness and of the 'tools' of awareness. it is the actual "structured"experience of magic- whether it be attained through group or solitary work- that is vital to the accelerated evolution of human consciousness beyond present limitations, and to the expansion of human awareness from communal to global dimensions. and it is this that is esse

their enactment. all magic must ultimately take place in the psyche of the student. there are existing golden dawn lodges, and lodges and study groups of other organizations teaching ceremonial magic. often the most practical way to make contact with a group is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's expl

and ego-self union as a spiral-like psychological development throughout all of life. whereas this is natural to the human condition, the system of the golden dawn acts as a precise catalytic agent which accelerates this growth toward soul much as a "hot house" or "grow light" influences the quality and development of plant growth. one may ask why the necessity for "acceleration" considering the world's current political arena and that we are no longer, in a deeper reality, separate nations but a worldwide community, as much "consciousness"as possible is gravely necessary unto the very survival of our planet. additionally, what with pervasive technological implementation, we also must establish and maintain connection with the instinctual, transpersonal, and powerfully "rooted"experience

told about a los angeles organization called builders of the adytum which had been founded by paul foster case (who i was to much later find out had been a participant in a golden dawn temple of the earlier 1900s. it took a full year for these connections to ripen before i embarked upon case's excellent correspondence lessons in a committed way. his work introduced me to an exciting and enriching world of the symbolism of tarot, qabalah, and basic ritual. these lessons provided me with a solid foundation which has played a significant part in my magical career ever since. in that first year, i had a profound sense of a sudden major change of consciousness which manifested as frequent mystical-like experiences and a daily and pervasive "feeling" of numinosity regarding my experience of life

RELIGIOUS TENANTS OF THE YEZIDI

ing above given, which is supported by the context. p. 115 he who dies enraptured with me, i will cast him in the midst of paradise, after my pleasure, and by my will; but he who dies neglectful of me shall be punished with my contempt and rod. and i declare that i am the essential one: i create and provide for thou who do my will. fraise he to mine essence; for all things are by my will, and the world is lighted with some of my gifts. i am the great and majestic king; it is i who provide for the wants of men. i have made known to you, o congregation, some of my ways. who desireth me must forsake the world. i am he that spake a true word; the highest heavens are for those who obey me. i sought out truth, and became the establisher of truth; and with a similar truth shall they attain to the

rinciples seem to form the substance of their religious creed, there can be no doubt as to its origin "the great and fundamental article of the persian theology" writes gibbon "was the celebrated doctrine of the two principles; a bold and injudicious attempt of eastern philosophy to reconcile the existence of moral and physical evil, with the attributes of a beneficent creator and governor of the world" such was pure zoroastrianism, which in after ages was corrupted by the persian magians by a various mixture of foreign idolatry. this was borrowed chiefly from the sabeans, whose religion had been diffused over asia, by the science of the chaldeans, and the arms of the assyrians. of this people, the author above quoted says "the flexible genius of their faith was always ready, either to tea

the same purpose. mr. layard is mistaken when he states that the "yezeedee year begins with that of the eastern christians" it began this year (1850) on the 17th of april, and the inscriptions on fn. 1. the cosmogony of the yezeedees is different from that of the old testament scriptures. they sometimes speak as though they agreed with us on this subject; but i am persuaded that they believe the world to have existed long before adam. from several remarks which dropped from their sheikhs, i am inclined to think that they hold the eternity of matter. p. 129 all their monuments are dated from the hegira. the festival of the new year must always be kept on wednesday, which with friday, they seem to consider the most sacred days in the week. the service already described as being performed at

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

all are made, with the course of the sun, which the fraters and officersare standing, and the following ode is sung:ere god the universe began, in one rude heap all matter laywhich wild disorder over-ran, nor knew the light one glimmering raywhile darkness o222er the whole confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements arisein air he hung the pendant world, and o222er it spread the azure skies;stars in circles caused to run, and in the centre fixed the sun.then man he called forth out of dust, and formed him with a living soulall things committed to his trust, and made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the ros

eft hand above itcrossing at the wrists. this sign of a cross is equivalent to the word lvx (lux) as it exhibits at thesame time the 3 letters of which lvx is composed.token and password: right arm across breast, the opponent crosses it with his left arm. lvx (meaning"light) is not uttered, but expressed by the fingers.sacred word: i\ n\ r\ i\ represents the everlasting sun; the true light of the world, and the glory ofthe father.battery*.you will now repair to the suffragan in the west, and give due heed to the historical narrative of ourorder. then return again to me for final instruction.the aspirant is conducted to the suffragan and seated.suffragan:while instructing you in our modem system of ethics and general metaphysics, we adhere to the oldfables and legends pertaining to the rosi

appreciation of our theme. listen!historical narrativeburied in the depths of solitude, far from the sight and sound of human life, partly rock-hewn andpartly constructed of massive stone closely and carefully placed in position, were three clusteringand connecting, but equally sized compartments; so completely and studiously compacted anddeadened in their structure and approach that the outside world could not know of their existencewere the roar of thunder, or the shouts of myriads to awake their echoes in these subterranean halls.one chamber was devoted to a general laboratory with a section set apart for domestic purposes,with ingenious sieve-like flues for the unrecognisable escape to the outer world of the smoke, gassesand fumes. this apartment was long and of ample size; while the

desire, and freedom from confusedannoyance of worldly thoughts, which are engendered and distracted by the purchases of riches.possessions, honour, rank and money to him are but as trifles; he forces the growing supernaturalsoul to work amidst the loving sunshine and to propagate holy thoughts as the most precious ofheavenly gifts.worldly grandeur fades before intellectual elevation; the physical world sinks below him and hefeels nearer to the angelic hosts. he values the unseen kingdoms, and glimpses of immortal gloriesobtained from magic reveries. he dwells in an atmosphere of heavenly music, his soul keepingharmony with the yearnings of his intellect.the earnest wish of the rosicrucians was to pass through with world unnoticed and unchallenged,but ever prepared for exalted action when i

societas rosicrucianis in angliahymn to chymia18 2nd ancient:zelator, this burning lamp typifies the light of nature which burns unseen by mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the soul, end by laying our handsupon our breasts we can feel our hearts, while they are fed from an internal fire or light, which isthat blessed and impregnated light from above. seek to obtain that divine lux which should warmour souls with love for god, for withou

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

ich is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with the magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions and with an incredible wealth of poesy, grace and terror in its emblems; it civilized greece to the music of the lyre of orpheus; it concealed the principles of all sciences, all progress of the human mind, in the daring calculations of pythagoras; fable abounded in its miracles, and history, attempting to

their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere name became a crime and the common hatred was formulated in this sentence: magicians to the flames! as it was shouted some centuries earlier: to the lions with the christians! now the multitude never conspires except against real powers; it does not kn

is allied with necessary and even with inherent causes in the social and hierarchic constitution of christian sacerdotalism. the church ignores magic for she must either ignore it or perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that is to say, by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and compo

misfortune to be a hero out of season of plutarch, and that he was, if one may say so, the don quixote of roman chivalry; but what most people do not know is that he was one of the illuminated and an initiate of the first order: that he believed in the unity of god and in the 4 the doctrine of transcendental magic universal doctrine of the trinity; that, in a word, he regretted nothing of the old world but its magnificent symbols and its too gracious images. julian was not a pagan; he was a gnostic allured by the allegories of greek polytheism, who had the misfortune to find the name of jesus christ less sonorous than that of orpheus. the emperor paid in his person for the academical tastes of the philosopher and rhetorician, and after affording himself the spectacle and satisfaction of ex

buttocks of the goat of mendes? what was actually this secret and potent association which imperilled church and state, and was thus destroyed unheard? judge nothing lightly; they are guilty of a great crime; they have exposed to profane eyes the sanctuary of antique initiation. they have gathered again and have shared the fruits of the tree of knowledge, so that they might become masters of the world. the judgement pronounced against them is higher and far older than the tribunal of pope or king: on the day that thou eatest thereof, thou shalt surely die, said god himself, as we read in the book of genesis. what then is taking place in the world, and why do priests and potentates tremble? what secret power threatens tiaras and crowns? a few bedlamites are roaming from land to land, conce

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

of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, january, 2002. typeset in bauer bodoni, goudy text, and waters titling. part ii: the ritual of transcendental magic the sabbatic goat 1 introduction knowest thou that old queen of the world who is on the march always and wearies never? every uncurbed passion, every selfish pleasure, every licentious energy of humanity, and all its tyrannous weakness, go before the sordid mistress of our tearful valley, and, scythe 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 s

s mercy had the prodigal son of heaven remained in the house of his father. when all was light, there was light nowhere; it filled the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the spheres commenced. the infinite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down fr

and definition of that magical universal agent, represented in all theogonies by the serpent; to this agent the hebrews applied the name of od when it manifested its active force, of ob when it exhibited its passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has a

end from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the initiation of the catacombs, collapsed one day into the church, and a symbolism was reconstructed with the remnants of all worships which had been absorbed by the queen of the world