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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

ngs before as well as after a ritual. invocations alone take up a great percentage of a occultist's agenda. banishings, on the other hand, although self explanatory in nature, cannot be emphasized more on the importance of their daily performance."render thy circle impregnable. regardless of their importance after an invocation, banishings on a daily basis don't hurt, and they do help. in today's world of rapid industrial growth, man's standard work expectation has increased enormously over the years. with this in mind, it reminds us of one of the top invaders of man's health stress. this alone forms a blockade between the occultist and his path of light. this, as well as many other inner and outer influences, must be balanced and surmounted if any success is to be achieved. aside from ri

0 0 INITIATION CEREMONY

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

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

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

ninfj have danced" trans. 188 thunar. f((rinn i anstcrvcg at berja troll, sn. 46. and tliis again points to the ancient and at that time still unforgotten connexion of the teutonic nations with asia; this' faring east-ways' is told of other heroes too, sn. 190. 363; e.g, the race of the skilfingar is expressly placed in that eastern region (sii kynslos er i austrvegum, sn. 193; and lotunheim, the world of the giants, was there situated. tlwrr was considered, next to osinn, the mightiest and strongest of all the gods; the edda makes him osin's son, therein differing entirely from the eoman view, which takes jupiter to be mercury's father; in pedigrees, it is true, thorr does appear as an ancestor of osinn. thorr is usually named immediately after osinn, sometimes before him, possibly he was

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

safety to travellers far from home, o guide and keeper of all* pass the crystal next through the incense, saying: enter through this fragrance, the healing and nurturing powers of raphael, teacher and uplifter of the spirit* hold the crystal over the child or symbol and circle it deosil, saying: endow, o raphael [name the child] that he/she may pass between the dimensions and be as at home in the world of spirit as of matter* place the crystal in the bowl with the others and blow out the candles, ending with the raphael candle, sending the light to the child and allowing the incense to burn through. again, spend time in a positive family way* on the fifth day at the same hour, light the four candles, then the blue candle of sachiel and some sandalwood incense* take a lapis lazuli and pass

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

thing and another can only occur in one way instead of in three different ways. we compare two phenomena in time by the idea of sequence. 12. now it will be perfectly clear to all of you that this is all nonsense. in order to conceive the simplest possible object, we have to keep on inventing ideas, which even in the proud moment of invention are seen to be unreal. how are we to get away from the world of phantasmagoria to the common universe of sense? we shall require quite a lot more acts of imagination. we have got to endow our mathematical conceptions with three ideas which hindu philosophers call sat, chit and ananda, which are usually translated being, knowledge and bliss. this really means: sat, the tendency to conceive of an object as real; chit, the tendency to pretend that it is

d in importance. space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation 'but *what* twinkles' 20. the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

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 terrible temptation--the desire to enter and enjoy rather than remain among men and suffer their illusions. yet, since the sole purpose of the incarnation of such a master was to help humanity, they must make the supreme renunciation. it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot, yet it must be trodde

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

3 at the mountains of madness new york, 1973 the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 pritchard, j. near eastern texts relating to the old testament princeton, 1958 the chaldean oracles of zoroaster "sapere aude" new york seignobos, s. the world of babylon new york, 1975 seligmann, k. magic, supernaturalism, and religion new york, 1968 shah, i. oriental magic new york, 1973 the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 thompson, r.c. reports of the magic

ALEISTER CROWLEY BOOK OF LIES

od suitable for americans [93] book of lies get any book for free on: www.abika.com 90 42 kappa-epsilon-phi-alpha-lambda-eta mu-beta dust-devils in the wind of the mind arises the turbulence called i. it breaks; down shower the barren thoughts. all life is choked. this desert is the abyss wherein the universe. the stars are but thistles in that waste. yet this desert is but one spot accursed in a world of bliss. now and again travellers cross the desert; they come from the great sea, and to the great sea they go. as they go they spill water; one day they will irrigate the desert, till it flower. see! five footprints of a camel! v.v.v.v.v [94] commentary( mu-beta) book of lies get any book for free on: www.abika.com 91 this number 42 is the great number of the curse. see liber 418, liber 50

s simple as it appears complex, that the names (or veils) of truth are obscure and many, the truth itself plain and one; but that the latter must be reached through the former. this chapter is therefore an apology, were one needed, for the book of lies itself. in these few simple words, it explains the necessity of the book, and offers ithumbly, yet with confidence-as a means of redemption to the world of sorrowing men. the name with full-stops: l.a.y.l.a.h. represents an analysis of the name, which may be left to the ingenium of the advanced practicus (see photograph [165] 78 kappa-epsilon-phi-alpha-lambda-eta omicron-eta wheel and--woa! the great wheel of samsara. the wheel of the law [dhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one; ye

ALEISTER CROWLEY LIBER 777

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

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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

g 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 of causing change to occur in conformity with will. xii (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 the 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

em to the extent permitted by his intellectual and moral qualities. mohammed's intercourse with gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of arabic. hertz's discovery of the rays which we now use for wireless telegraphy was sterile until reflected through the minds and wills of the people who could take his truth, and transmit it to the world of action by means of mechanical and economic instruments (22) every individual is essentially sufficient to himself. but he is unsatisfactory to himself until he has established himself in his right relation with the universe (illustration: a microscope, however perfect, is useless in the xix hands of savages. a poet, however sublime, must impose himself upon his generation if he is to enjo

ta-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formul

rams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under the numbers four to nine, and that of spirits under the 3 number ten<paths" in this condensed sketch. they should be studied in view of all their attributes in 777, but more especially that in which they are attributed to the planets, elements and signs, as also to the tarot trumps, while their position on the t

rmonious with venus. this was true down to the smallest detail. he even obtained all the four colour-scales of venus with absolute correctness. considering that he saw something like one hundred symbols in all, the odds against coincidence are incalculably great. such an experience (and the records of the a. a. contain dozens of similar cases) affords proof as absolute as any proof can be in this world of illusion that the correspondences in liber 777 really represent facts in nature. it suggests itself that this "straightforward" system of magick was perhaps never really employed at all. one might maintain that the invocations which have come down to us are but the ruins of the temple of magick. the exorcisms might have been committed to writing for the purpose of memorising them, while i

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

hem to the extent permitted by his intellectual and moral qualities. mohammed's intercourse with gabriel was only effective because of his statesmanship, soldiership, and the sublimity of his command of arabic. hertz; discovery of the rays which we now use for wireless telegraphy was sterile until reflected through the minds and wills of the people who could take his truth, and transmit it to the world of action by means of mechanical and economic instruments) 12* it is no objection that the hypocrite is himself part of nature. he is an "endothermic" product, divided against himself, with a tendency to break up. he will see his own qualities everywhere, and thus obtain a radical misconception of phenomena. most religions of the past have failed by expecting nature to conform with their ide

nly be interpreted as "the universe that we know" r. so much for one demonstration. some people have found fault with magic without tears get any book for free on: www.abika.com 75 the algebra; but the logical equivalent is precisely parallel. suppose i wish to describe my study in one respect: i can say "no dogs are in my study" or "dogs are not in my study" i can make a little diagram: d is the world of dogs; s is my study. here it is: the squares are quite separate. the whole world outside the square d is the world of no dogs: outside the square s, the world of no-study.24 but suppose now that i want to make the zero absolute, like our 00, i must say "no dogs are not in my study" or "there is no absence-of-dog in my study" that is the same as saying "some doge are in my study" diagram a

ange to occur in conformity with the will- one definition of "magick. 61 now this, as you know, is an exceedingly complex subject; its theory is tortuous, and its practice encompassed with every kind of difficulty. is there no simple method? yes: the thaumaturgic engine disposes of a type of energy more adaptable than electricity itself, and both stronger and subtler than this, its analogy in the world of profane science. one might say, that it is electrical, or at least one of the elements in the "ringformula" of modern mathematical physics. in the r.r. et a.c, this is indicated to the adept minor by the title conferred upon him on his initiation to that grade: hodos camelionis- the path of the chameleon (this emphasizes the omnivalence of the force) in the higher degrees of o.t.o- the a'

le body (instrument is a better term) called the body of light; this one develops and controls; it gains new powers as one progresses, usually by means of what is called "initiation" finally, one carries on almost one's whole life in this body of light, and achieves in its own way the mastery of the universe. the first step in yoga is "keep still" 48 the first step in magick is "travel beyond the world of the senses" there, that is the whole business in a nutshell, and expressed so that anyone, however ignorant of the subject, may grasp the essentials (i hope. love is the law, love under will. yours fraternally. chapter lxxxii epistola penultima: the two ways to reality magic without tears get any book for free on: www.abika.com 322 cara soror, do what thou wilt shall be the whole of the l

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

ALEISTER CROWLEY SEPHER SEPHIROTH

; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224&

yc rh 362 long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr boils nyx# 369 the world of briah (creation; referred to binah) h)yrbh mlw( 370 a foundation, basis rq( creation( willows of the brook (lev. 23:40) lxn ybr( white lead, tin )r+sq to rend, cut, blame, curse (rq green (see s.d. p. 104) nn(r perfect, whole ml# ligure; jacinth; opal m#l to rule k#ym 371 sinister, left-hand l)m# 372 scorpio: a scorpion brq( spherical water (apparently a latin transliteration )kryps) lamb

earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of time, season t( floor, ground, bottom (qrq 471 the hekaloth: palaces twlkyh 472 was terrified t(b and god made myhl#(yw 473 the three persons (yn

t) 525 the lord of hosts: the divine name of netzach tw)bc hwhy the milky way (ar; lit. gthe river of fire h; cf. 387) rwn yd rhn 526 a lintel pwq#m 527 coins tw(b+m 529 gaffatura ollaris cum iusculo dulci h: g[will be] speaking of a pot with a sweet broth h hrydq yqyc 530 the rose tlcbx voices tlq to thee *kl 533 king of terrors twhlb klm 534 a certain name of god q#dlq 535 to walk *klh 536 the world of assiah (matter; referred to malkuth) hy#(h mlw( orbits [of the stars/planets (another aspect of the name of the sphere of the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of th

f the zodiac. see 483) twlsm a white cloak hnbl tyl+ 537 emanating; nobility; atziluth: the archetypal world twlyc) the marrow, or innermost part of the spine hrd#h +wx the opening of the uterus mxr r+p 538 daughter of the voice: echo (a method of divination by use of the ark of the covenant) lwq tb 540 loins; the upper part myntm creeping thing #mr 541 israel l)r#y towards, to thee *kyl) 542 the world of mevshekal (the intellectual world; referred to the supernals) lk#wm mlw( 543 existence of existences: the name of the highest god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sweet qwtm preserves; a watchman rmw# guards rwm# the head that is not: a title of kether )ld)#yr thy god (deut. 4:24, 28:58 *kyhl) 548 lord god of knowledge: the divine name of tipha

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

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

worship of nu. the uniting of consciousness with infinite space by the exercise of love, pastoral or pagan love. but vide infra. the new comment the whole doctrine of 'love' is discussed in the book "aleph (wisdom or folly" 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 also a call to unite or 'love, thus formulating the equation 1(-1= 0<initiates of the ixth degree of o.t.o. it could be expressed: phi k- t= 0, where phi- k= 0, and phi and k are both positive integers, which is the general magical formula in our cosmos "come forth- from what are you hiding "under the

n of the observer has hitherto been too crude- a fact overlooked because in practice all observers share nearly the same motion, that of the earth. physical space and time are found to be closely bound up with this motion of the observer; and only an amorphous combination of the two is left inherent in the external world. when space and time are relegated to their proper source- the observer- the world of nature which remains appears strangely unfamiliar; but it is in reality simplified, and the underlying unity of the principal phenomena from this new outlook have, with one doubtful exception, been confirmed when tested by experiment" i must confess that i was amazed with every amazement when so the the eminent astronomer failed to follow up this brilliant outburst by turning the devastat

pondence of the same. the work of the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equinox" and "book 4" are full of instruction on all these matters in great detail, and the student must make them his guide. but i feel bound to observe that they must be studied merely as classics, just as a musician studies bach and others. he cannot compose by copying or combining their works; they serve him only as indications of the art of expression. he mus

inished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this

ALEISTER CROWLEY THE QABALAH

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

ent 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, or world of formation and of angels, which proceeds from bri

orld, hryxyh \lwu, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are th

ent to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the legitimate and illegitimate deductions to be drawn. it represents the sentence \yyj \yhla jwr tja, one is the spirit of the living god, and also twplqh \halo, the world of the shells (excrements the demon-world. now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos unless in that exalted grade in which the one is the many. but the compiler of liber 777 was a great qabalist when he thus entitled his book; for he meant to imply, one is the spirit of the living god, i.e. i have in this book u

rong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos unless in that exalted grade in which the one is the many. but the compiler of liber 777 was a great qabalist when he thus entitled his book; for he meant to imply, one is the spirit of the living god, i.e. i have in this book unified all the diverse symbols of the world; also also, the world of shells, i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from

ALEISTER CROWLEY THE SWORD OF SONG

he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism alike gayatri. is the soul of osiris a hymn book? how verse is written. prayer. to what abyss s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind s lower powers by utter will. it may be that pure nought will fail 515 quite to assuage the needs of t

spiritual triumph over material disaster the victory of a true man s spirit over fate yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hideous hearts had made, now, even for better men, for ever dark and gloomy, robbed of the glory of the glowing gonerial, the royal regan, and only partially redeemed by the absence of the harlot cordelia and the monster lear. v. it may possibly be objected by the censorious, by the effete parasites of a grim conventionalism, that i have proved too much. even by conventional st

at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin 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 realise 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 between 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* a poet of great ability. he edited a book called of bla

fact, a fact for a real advance, it must be a fact of a different order. have we such a fact to hand? we have. first, what do we mean by a fact of a different order? let me take and example; the most impossible being the best for our purpose. the spiritualists, let us suppose, go mad and begin to talk sense (i can only imagine that such would be the result) all their facts are proved. we prove a world of spirits, the existence of god, the immortality of the soul, etc. but, with all that, we are not really one step advanced into the heart of the inquiry which lies at the heart of philosophy, what is anything? i see a cat. dr. johnson says it is a cat. berkeley says it is a group of sensations. cankaracharya says it is an illusion, an incarnation, or god, according to the hat he has got on

of both are the first to admit. if this be really taught, i must tender my apologies, for the reconcilement is of course complete. a.c. an essay in ontology 83 sphere, can the causes, subtle and coarse, the unborn causes whose seed is hardly sown, of continued existence be grasped and annihilated, so that the arahat is sure of being abolished in the utter extinction of nirvana, while even in this world of pain, where he must remain until the ancient causes, those which have already germinated, are utterly worked out (for even the buddha himself could not swing back the wheel of the law) his certain anticipation of the approach of nirvana is so intense as to bathe him constantly in the unfathomable ocean of apprehension of immediate bliss. aum mani padme houm 84 i. the purpose of this essay

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golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey wat

er of britons munching their bread and butter; ailing boys and coarse-grained girls grown to sloppy women and brutal churls. so, i am off with staff in hand to the endless light of the nameless land. darkness spreads its sombre streams, blotting out the elfin dreams. i might haply be afraid, were it not the feather-maid leads me softly by the hand, whispers me to understand. now (when through the world of weeping light at last starrily creeping steals upon my babe-new sight, light- o light that is not light) on my mouth the lips of her like a stone on my sepulchre seal my speech with ecstasy, till a babe is born of me 45 that is silent more than i; for its inarticulate cry hushes as its mouth is pressed to the pearl, her honey breast; while its breath divinely ripples the rose-petals of he

lain by a hunchback; but as we retire there is always a soldier just by us. 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 farther 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's 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's grenadiers. it is useless to attack the mystic by askin

eve it to be shallow, and i can now state my reason in comparatively few words. that reason is that, so long as we deal with the cosmic and the general, we deal only with the symbols of reality, but "as soon as we deal "with the private and personal phenomena as such, we deal "with realities in the" 153 "completest sense of the term" i think i can easily make clear what i mean by these words "the world of our experience consists at all times of two parts, an objective and a subjective part, of which the former may be incalculably more extensive than the latter, and yet the latter can never be omitted or suppressed. the objective part is the sum total of whatsoever at any given time we may be thinking of, the subjective part is the inner 'state' in which the thinking comes to pass. what we

and if joy come not at my beckoning, then joy shall be slain as a disobedient slave, and if sorrow depart not at my command, then shall sorrow speed through the valley of death as a foe that passeth not his neck beneath the yoke. in the bastion of mine imagination lie all the munitions of my might; and from the tower of my resolution do i sweep away the stars, and pour forth fire and water on the world of laughter and weeping. i cannot be despoiled, for none can approach me; i cannot be succoured, for i am far beyond the path of man's help. yet neither would i if i could; for if i could, i would not; and if i would, i could not; for i have become as a giant amongst men, strong as he can only be who has feasted on the agony of life, and drunken of the cup of the sorrow of death, and towered

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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

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

m of the heavenly man (the ten sephiroth) was produced, there were certain primordial world 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. 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 (gen. 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 the archetypal world, ovlm atziluth, olahm atziloth; and this world gave birth to three other wor

eation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or the archetypal world, ovlm atziluth, olahm atziloth; 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 briatic world, ovlm hbriah, olahm ha-briah, the world of creation, also called kvrsia, khorsia, the throne. it is an immediate emanation from the world of atziloth, 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 jetziratic world, ovlm hitzirah, olahm ha-yetzirah, or world of formation and of angels, which proceeds from

d, ovlm hitzirah, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and, though less refined in substance, is still without matter. it is in this angelic world that reside those intelligent and incorporeal beings who are wrapped in a luminous garment, and who assume a form when they appear unto man. the fourth is the asiatic world, ovlm hoshih, olahm ha-asiah, the world of action, called also the world of shells, ovlm hqlipvth, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits, which are called "the shells" by the qabalah, qlipvth, qliphoth, material shells. the devils are also divided into ten classes, and have suitable habitations (see tables in "777) 81 the de

ALEISTER CROWLEY EQ I 5

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 from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbolt therein: a catastrophe of explosion: and all is shattered. and i saw above me a vast arm reach down, dark and terrible, and a voice cried: i am eternity. a

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. 99 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

the aeons are but the pulsings of thy blood. i am blind and deaf. my sight and hearing are exhausted. i know only by the sense of touch. and there is a trembling from within me. images keep arising like clouds, or veils, exquisite chinese ivories, and porcelains, and many other things of great and delicate beauty; for such things are informed by her spirit, for they are cast off from her into the world of the qliphoth, or shells of the dead, that is earth. for every world is the shell or excrement of the world above it. i cannot bear the vision. a voice comes, i know not whence: blessed art thou, who hast seen, and yet hast not believed. for therefore is it given unto thee to taste, and smell, and feel, and hear, and know by the inner sense, and by the inmost sense, so that sevenfold is th

ALEISTER CROWLEY EQUINOX EQ I 1 2

teamboat 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 even unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with con

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

ALEISTER CROWLEY EQUINOX EQ I 2 2

the simple idea that you and your foolish argument are in fact part of me "but surely" replies the materialist "you do not doubt that the world exists, that the evolution of man exists, that judas mccabbage exists and is an actual fact "granted they do exist" sighs the idealist "so do the reflections of an ape's face in a looking-glass, yes, they do exist, but not apart from my own mind "yet the world of a blind man" says the mystic "is a very different place to the world a deaf man lives in, and both these worlds vary considerably from the world normally constituted man inhabits. likewise animals, whose sense-organs vary from ours, live in altogether a different world from us. to give an eyeless worm eyes is only comparable to endowing us with a sixth sense. the world to us therefore dep

erably from the world normally constituted man inhabits. likewise animals, whose sense-organs vary from ours, live in altogether a different world from us. to give an eyeless worm eyes is only comparable to endowing us with a sixth sense. the world to us therefore depends wholly upon the development of our senses; and as they grow and decay so does the world with them, how much more then does the world of those who have out stepped the prison-house of their senses differ from the world of those who have outstepped the prison-house of their senses differ from the world of those who still lie bound therein. it is possible to conceive of a child being born blind (in a race of blind people) obtaining the use of its eyes when an old man, and thereupon entering a new world; why, therefore, shoul

the white threefold star, and in the name of ihvh elohim. 330 cause ye the paths of wrath to be opened unto me; that i may advance over the tree of life unto the place of the river. i stand upon the northern quarter of the universe of matter, and around me glows the ruddy flame of earth. before me is the portal of the path of the spirit of the primal flame: thence gleameth the red glory into the world of assiah. lift up your heads o ye gates! and be ye lifted up, ye everlasting doors! and the king of glory shall come in. i am come forth from the gates of matter: i advance over the path of primal flame: and about me the glory of the fire is established. vast before me in the distance looms the portal of the glory. i am come before the gates of the glory of god: i cry against them in the na

y; around me are breaking the waters of the primal sea: my path is in the deep waters, and my footsteps are in the unknown. vast before me is the portal of geburah: behind it is gleaming the fire of the wrath of god: i cry against thee in the name of elohim gibor: open unto me, gateway of god the mighty! lift up your heads o ye gates &c. i am come forth from the path of the waters: i stand in the world of the power of god: i turn my face to the right, and the gate of the lion is before me- gate of the path of the lion, in the sign of the lion do thou open before my face. lift up your heads o ye gates &c. i advance over the path of the leader of the lion, by the power of the daughter of the flaming sword. about me the lions are roaring for their prey; but i am sekhet, of the flaming eyes. t

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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

ALEISTER CROWLEY EQUINOX EQ I 2

hing into contempt. but unfortunately the "common sense" of mankind retorted that after all the interior angles of every triangle "are" together equal to two right-angles; and that a mental process which deduced this so accurately from a few simple axioms and definitions must be trustworthy; adding something uncomplimentary about germans and metaphysics. both are right, and both are wrong. in the world of common sense, reason works; in the world of philosophy, it doesn't. the metaphysical deadlock is a real and not a verbal one. the inner nature of things is not rational, at least so long as we are asked to define "rational" as "rationalistic" why should it be? why should the rules of golf govern the mechanics of the flight of a golf-ball? it is this fact that has made it possible for the

e way, by teaching him to use the instrument. and suppose he retorts "you have deliberately trained yourself to hallucination" what answer have i? none that i know of. save that microscopy has revolutionised 52 surgery &c, just as mysticism has revolutionised, again and again, the philosophies of mankind. the analogy is a perfect one. by meditation we obtain the vision of a new world, even as the world of microorganisms was unsuspected for centuries of thinking- thinking without method- bricks without straw! just so, also, the masters of meditation have erred. they have attained the mystic vision, written long books about it, assumed that the conclusions drawn from their vision were true on other planes- as if a microscopist were to stand for parliament on the platform "votes for microbes

urther attention to the special results of combining the drug with the mystic process- always invoking trained observation- and from that moment the future of scientific illuminism will be assured. i must add a paragraph or two on the nature of the mystic process and the general character of the transcendental states of consciousness resulting from its successful practice. xi "he maketh the whole world of fire, air, water, and earth, and of the all-nourishing ether- zoroaster. one truth, says browning, leads right to the world's end; and so i find it impossible to open a subject, however small 57 in appearance, without discovering an universe. so, as i set myself to discuss the character of mystic states, it is immediately evident that if i am to render myself at all intelligible to englis

f sense; and the whole statement is transformed into "here is a pleasurable set of sensations which we group under the name of a rose" in such a world lives the sensuous artist. next, these modifications of sense are found to be but percepts; the pleasure or pain vanishes; and the sensations are observed coldly and clearly without allowing the mind to be affected. this perception (san n a) is the world of the surgeon or the man of science. next, the perception itself is seen to be dependent on the 58 nature of the observer, and his tendency (sankhara) to perceive. the oyster gets no fun out of the rose. this state establishes a dualistic conception, such as mansel was unable to transcend, and at the same time places the original rose in its cosmic place. the creative forces that have made

to touch san n a. of the auditory are sounds heard like bells, elephants, thunder, trumpets, sea-shells "the sweet-souled vina" and so on; they are of less importance and are much more common. as one would expect, such forms leave little impress upon the memory. yet they are seductive enough, and i am afraid that the very great majority of mystics live all their lives wandering about in this vain world of shadows and of shells. all this, too, is the pleasant aspect of the affair. here belong the awful shapes of delirium and madness, which obsess and destroy the soul that fails to control and dismiss them. here lives the dweller of the threshold, that concentration 62 into a single symbol of the despair and terror of the universe and of the self. yet on all the paths is he, ready to smite w

ALEISTER CROWLEY EQUINOX EQ I 3 2

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

n by "libertas evangelii" he is in the position of free choice_ his lower will must decide the result. the seven are about him_ the universe watches his choice. note the 7 x 40= 280 symbolism. for 280 is sandalphon, who in 1= 10 made him a path: it is also mntzpk, the five letters of severity and judgment, and hb:peh-final hb:resh, terror, also hb:resh hb:ayin hb:yod, the angel of the wood of the world of assiah, since the greater part of it is sterile trees. the "third adept" is on the southern side of the pastos_ themis as "legis jugum" and horus in the fire position. nobody is in the quarter of air, where wait the other fragments of postulant: his nephesch being thus ready to be glorified. the attention of the postulant is at once called to the roof; his lower will looketh upwards, and

s without "for it will never be wanted again" but in south- east and north-east are the grades and minutum mundum; the serpent and the flaming sword are on the altar, also the mystic mountain of abiegnus.28 the empty pastos is shown_ there, if anywhere, is a void! the risen osiris contemplates his tomb, when suddenly he is called into the glory by chief adept's voice from the place of hb:yod, the world of atziluth. but he knoweth it not; only his resurrection is fixed in his mind. he is called back further to his cross, and then again he looketh forward, and a dim presentment of glory touches him. then only doth the postulant's ruach rise fully into neschamah, and he nameth the name of the highest, and is forever beyond hell and death. the "second adept" says that akasa29 (hearing) can hea

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all light is sympathetic to it, both that which streams in sheets and that which hangs like spangles to points and roughnesses; the candelabra of "salons" the wax candles that people burn in may, the rosy avalanches of sunset. it seems that the miserable chandelier spread a light far too insignificant to quench this insatiable thirst of brilliance. i thought, as i told you, that i was entering a world of shadows, which, moreover, grew gradually thicker, while i dreamt of the polar night and the eternal winter. as to the stage, it was a stage consecrated to the comic muse; that alone was luminous; infinitely small and far off, very far, like a landscape seen through the wrong end of a telescope. i will not tell you that i listened to the actors; you know that that is impossible. from time

amer as necessities, as duties, not only for all beings of creation, but for himself, the dreamer, who finds himself at this period of the crisis endowed with a marvellous aptitude for understanding the immortal and universal rhythm. and if our fanatic lacks personal beauty, do not think he suffers long from the avowal to which he is obliged, or that he regards himself as a discordant note in the world of harmony and beauty improvised by his imagination. the sophisms of hashish are numerous and admirable, tending as a rule to optimism, and one of the 99 principal and the most efficacious is that which transforms desire into realisation. it is the same, doubtless, in many cases of ordinary life; but here with how much more ardour and subtlety! otherwise, how could a being so well endowed to

reasoning, as at the play of a mechanism seen under a transparent glass "this ridiculous, cowardly, or vile action, whose memory disturbed me for a moment, is in complete contradiction with my true and real nature, and the very energy with which i condemn it, the inquisitorial care with which i analyse and judge it, prove my lofty and divine aptitude for virtue. how many men could be found in the world of men clever enough to judge themselves; stern enough to condemn themselves" and not only does he condemn himself, but he glorifies himself; the horrible memory thus absorbed in the contemplation of ideal virtue, ideal charity, ideal genius, he abandons himself frankly to his triumphant spiritual orgy. we have seen that, counterfeiting sacrilegiously the sacrament of penitence, at one and t

lfilment of his ideal. he confounds completely dream with action, and his imagination, growing warmer and warmer in face of the enchanting spectacle of his own nature corrected and idealised, substituting this fascinating image of himself for his real personality, so poor in will, so rich in vanity, he ends by declaring his apotheosis in these clear and simple terms, which contain for him a whole world of abominable pleasures "i am the most virtuous of all men" does not that remind you a little of 104 jean-jacques, who, he also having confessed to the universe, not without a certain pleasure, dared to break out into the same cry of triumph (or at least the difference is small enough) with the same sincerity and the same conviction? the enthusiasm with which he admired virtue, the nervous e

of this victorious monomania? shall i explain how, under the dominion of the poison, my man soon makes himself centre of the universe? how he becomes the living and extravagant expression of the proverb which says that passion refers everything to itself? he believes in his virtue and in his genius; can you not guess the end? all the surrounding objects are so many suggestions which stir in him a world of thought, all more coloured, more living, more subtle than ever, clothed in a magic glamour "these mighty cities" says he to himself "where the superb buildings tower one above the other; these beautiful ships balanced by the waters of the roadstead in homesick idleness, that seem to translate our thought 'when shall we set sail for happiness; these museums full of lovely shapes and intoxi

ALEISTER CROWLEY EQUINOX EQ I 4 2

sticism. 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 feeders of useless shoots, but more sympathetically

e you! i'm in such distress! you will help me, won't you [todd "bows, smiles, and whispers in her ear. she smiles all over "todd "offers his arm. she goes out on it, giggling and wriggling with "pleasure. enter" euphemia. euphemia. i wonder where mother is! no, i don't want her. i'm too happy. how i love him! how proud i am- when another girl would be so shamed! i love him! i love him! oh, what a world of ecstasy is this! to be his, and he mine! to be- oh! oh! i cannot bear the joy of it. i want to sit down and have a good cry["sits, crying and laughing with the you of it] oh, loving father of all, what a world thou hast made! what a gift is life! how much it holds of love and laughter! is there anything more, anything better? i cannot believe it. is there anything, anybody that could make

as settling upon me, and wrapping me impenetrably in from all that was natural or familiar. as i heard once more the alien and unreal tones of my own voice, i became convinced that it was some one else who spoke, and in another world. i sat and listened; still the voice kept speaking. now for the first time i experienced that vast change which hasheesh makes in all measurements of time. the first world of the reply occupied a period sufficient 246 for the action of a drama; the last left me in complete ignorance of any point far enough back in the past to date the commencement of the sentence. its enunciation might have occupied years. i was not in the same life which had held me when i heard it begun. and now, with time, space expanded also. at my friend's house one particular arm-chair w

resently i felt my companion shudder as he leaned upon my arm "what is the matter, bob" i asked "oh! i am in unbearable horror" he replied "if you can, save me "how do you suffer "this shower of soot which falls on me from heaven is dreadful" 261 i sought to turn the current of his thoughts into another channel, but he had arrived at that place in his experience where suggestion is powerless. his world of the real could not be changed by any inflow from ours of the shadowy. i reached the same place in after days, and it was then as impossible for any human being to alter the condition which enwrapped me as it would have been for a brother on earth to stretch out his hands and rescue a brother writhing in the pangs of immortality. there are men in oriental countries who make it their busine

rm and the mouth-worm, drew closer to where during all his talking they had been magnetically moved. and all those years which they had passed unconsciously as the lips or the eyes of a woman became suddenly revealed, most vividly different to them. they could not speak, the two detractors, for they had learnt the wisdom and merit of sin. they knew that good and evil are the same thing, that in a world of illusion he who has the most illusions is the richest man, that to be wise unto ignorance is the fairest counsel, that they knew nothing and yet all, that. and the heart-worm, whose judgment and reasonings had been so readily accepted by the others, grew in his turn a sceptic, since faith cannot live without doubt, and truth is only co-existent with untruth, as day with night, as life wit

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

ight, 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 sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strengt

ALEISTER CROWLEY EQUINOX EQ I 4

'b' it makes no difference to that thing in itself" and yet not only the tyro, but many of the astutest philosophers have fallen into this snare, and not only once but an hundred times; the reason being that they have not remained silent12 about that which can only be "known" and not "believed in" and that which can never be names without begetting a duality (an untruth, and consequently a whole world of illusions. it is the crucifixion of every world-be saviour, this teaching of a truth under the symbol of a lie, this would-be explanation to the multitude of the unexplainable, this passing off on the "canaille" the strumpet of language (the consciously known) in the place of the virgin of the world (the consciously unknown).13 no philosophy has ever grasped this terrible limitation so fi

the natural course of events the sanny sa precedes the yoga, for it consists in casting off from oneself home, possessions, family and all that engenders and stimulates desire; whilst the yoga consists in withdrawing the organs of sense from the objects of sense, and by concentrating them on the inner self, higher self, augoeides, atman, or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and o

soul as the arrow flies to brahman, the arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a considerable amount of mystery is woven around these sacred utterances. we read: 190. in the four-petalled muladhara lotus is the seed of speech, brilliant as lightning. 191. in the heart is the seed of love, beautiful as the bandhuk flower. in the spac

sped the fundamental importance of concentration through mediation. 197 "i.e, the peace which had been enfolding him for so many days. see entry july 14th. 198 hb:koph= kether hb:gemel= path of gimel hb:taw= tiphereth hb:samekh= path of samech hb:yod= yesod hb:taw= path of tau. the doctrines of buddhism having sat for seven long years under the b dhi tree gotama opened his eyes and perceiving the world of sams ra199 exclaimed "quod erat demonstrandum" true, he had attained to the spotless eye of truth and had become buddha the enlightened one; he had entered the nothingness of nibb na,200 and had become one with the uncreated and the indestructible. and now he stood once again on the shore line of existence and watched the waves of life roll landwards, curve, break and hiss up the beach on

s powers he had acquired, helped his fellows to realize the right path by the most universal of all symbols- the woe of the world, the sorrow of mankind. like the ved ntist, he saw that the crux of the whole trouble was ignorance (avijj. dispel this ignorance, and illumination would take its place, that insight into the real nature of things, which, little by little, leads the aspirant out of the world of birth and death, the world of sams ra, into that inscrutable nibb na where things in themselves cease to exist and with them the thoughts which go to build them up. ignorance is the greatest of all fetters, and "he who sins inadvertently" as n gasena said "has the greater demerit" enquiring into the particular nature of ignorance buddha discovered that the tree of knowledge of good and ev

ALEISTER CROWLEY EQUINOX EQ I 6 2

thou askest speech from our lady of silence: cancer. bear the cup of libation! pan. 333-333-333["recites" roll through the caverns of matter, the world's irremovable bounds! roll, ye wild billows of ether! the sistron is shaken and sounds! wild and sonorous the clamour, vast in the region of death. live with the fire of the spirit, the essence and flame of the breath! sound, o sound! gleam in the world of the dark, where the chained ones shall tremble and flee! gleam in the skies of the dusk, for the light of the dawn is in me! light on the forehead and life in the nostrils, and love in the breast, shine, o thou star of the dawning, thou sun of the radiant crest! shine, o shine! flame through the sky in the strength of the chariot-wheels of the sun! flame, ye young fingers of light, on the

ALEX SANDERS THE KING OF THE WITCHES

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

ctures and public appearances to include universities, specialist clubs and high-intelligence groups, alex recruited many who had natural gifts similar to those enjoyed by some hereditary witches. one of these nearly succeeded in wrecking the coven. ben had come from mauritius to study at london university, but he had become a successful singer and had exchanged. the academic life for the student world of pop. a roman catholic, he first heard alex speak at a. college lecture and asked if he could attend the tuesday-evening sessions, within a few months he had prepared himselffor initiation and had learnt all the rituals by heart. alex had no hesitation in putting him through the first grade. also in the coven was victoria, a quiet girl of nineteen. she was engaged to a man in edinburgh who

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

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

, the master serapis, frequently called the egyptian. he is the master upon the fourth ray, and the great art movements of the world, the evolution of music, and that of painting and drama, receive from him an energising impulse. at present he is giving most of his time and attention to the work of the deva, or angel evolution, until their agency helps to make possible the great revelation in the world of music and painting which lies immediately ahead. more about him cannot be given out, nor can his dwelling place be revealed. the master p. works under the master r. in north america. he it is who has had much to do esoterically with the various mental sciences, such as christian science, and new thought, both of which are efforts put forth by the lodge in an endeavour to teach men the rea

self; where bliss itself is reached that is based, not on circumstances in the three worlds, but on that inner realisation of existence apart from the not-self, an existence that persists when time and space and all that is contained therein, are not; that is known when all the illusions of the lower planes are experienced, passed through, transmuted and transcended; that endures when the little world of human endeavour has dissipated and gone, being seen as naught; and that is based on the knowledge that i am that. such an attitude and experience is for all those who persist in their high endeavour, who count all things but naught if they may but achieve the goal, and who steer a steady course through circumstances, keeping the eyes fixed upon the vision ahead, the ears attentive to the

mmary punishment, any occult secret, or to express in words outside the initiation hall that which has been committed to his keeping. 2. the oath of office, administered when any member of the lodge takes a specific post in hierarchical work. this oath deals with his functions and with his relations to a. the lord of the world, b. his immediate superior, c. his fellow workers in the lodge, d. the world of men whom he is to serve. it is needless to say more here regarding this latter type of oath, as it concerns only officials of the hierarchy. the oath of initiation. the oath of initiation, with which we are dealing now, is divided into three sections, and is administered by the hierophant to the initiate, being repeated after the initiator phrase by phrase; it is punctuated at various poi

it be" the three divisions of the oath may be roughly described as- 86- initiation, human and solar copyright 1998 lucis trust 1. a solemn phrase embodying the purpose actuating the initiate, a protestation as to his unchangeable will-attitude, and a solemn declaration as to his realisation, coupled with a promise to reveal no part of the realised purpose except in so far as his daily life in the world of men and his service for the race will proclaim it. this involves an oath as to secrecy concerning the revealed part of the logoic plan seen in the "revelation of the vision" 2. an undertaking of a profoundly solemn nature concerning his relation to his other selves, the lodge of which he is a member, and the selves of men everywhere. this involves his attitude to his brothers of all degre

t is distinguished largely by the energy which manifests itself in ritual, but this word ritual must not be narrowed down to its present use in- 107- initiation, human and solar copyright 1998 lucis trust connection with masonic, or religious ritual. its application is far wider than this, and includes the methods of organisation which are demonstrated in all civilised communities, such as in the world of commerce and of finance, and the great business organisations everywhere to be seen. above all, its interest lies for us in the fact that it is the ray which brings opportunity to the occidental races, and through the medium of this life force of executive organisation, of government by rule and order, by rhythm and by ritual, will come the time wherein the occidental races (with their ac

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

acted upon by fohat. there is a close connection between the spleen and the top of the head in connection with the etheric body. the organ of the spleen has an interesting correspondence to the umbilical cord which attaches an infant to the mother for purposes of nourishment, and which is separated at birth. when a man starts to live his own life of conscious desire, when a man is born into a new world of a subtler form of life, that interlaced cord of etheric matter (which had united him to his physical body) is broken; the "silver cord is loosed" and the man severs his connection with the dense physical body and passes out through the highest center of the body instead of the lowest to life in a higher world and of another dimension. so it will be found in all the bodies and sheaths of t

ing of groups, the making of contact with the occult hierarchy, the co-operation with the devas in order to further the constructive ends of evolution, and many other objects which will grow out of the scientific comprehension of the constitution of man, the nature of vibration or radioactivity, and the demonstrated reality of the hitherto metaphysical hypothesis and religious dogma of the unseen world of thought and of spiritual existence. increased facility in approaching the path. this will be based on the fact that so many of the then existent humanity will have personal knowledge of the ruling powers and forces, will perhaps be on the probationary path, or will be initiates of the first degree. thus the present scepticism will become non-existent. the dangers then will be along other

successful; finally, when the nature of egoic force, or of energy is studied, and the function of the physical brain as the transmitter of egoic intent is better comprehended, then the coordination of man's entire being will be studied, and illness, debility and disease, will be traced to their just cause, and will be treated through the cause and not just through the effect (2) the entire social world of thought will apply itself to the understanding of the emotional nature of humanity, to the group relationships involved, and to the interaction between individuals and other individuals, between groups and other groups. these relationships will be- 480- a treatise on cosmic fire copyright 1998 lucis trust interpreted wisely and broadly and a man will be taught his responsibility to the le

onstrates constructively, through the form-building agencies, and destructively through the ability of the force to destroy prior to building. thus the cycles can be viewed from two angles. it is at this point that students in one branch of our theosophical movement must recognise the fact that just as h. p. b. came forth on a cyclic tide of energy to destroy the limiting forms to be found in the world of science and religion, so his work must fit in with other force emanations, such as the constructive work of the second ray in conjunction with the energy of the seventh at this time. when students learn to blend the one hundred year cycles of the first type of energy with the equally powerful impulses from the second ray and the third, we shall then have a cessation of many controversies

smic fire copyright 1998 lucis trust being of mental matter, devachan might be regarded as a centre, or heart of peace, within the periphery of the sphere of influence of the mental unit. the four spirillae form four protecting streams of force. a correspondence to this stream of force can be seen in the four rivers which emanated from the garden of eden. out of this garden man is driven into the world of physical incarnation and the angel with the flaming sword protects the entrance, driving him back from entry until the time comes when evolution has progressed so far that he can come to the portal laden with stones which can withstand the action of fire. when he submits these stones to the fire and they stand the test, he can enter "heaven" again, his time though being limited by the nat

ALICE A BAILEY05 THE LIGHT OF THE SOUL

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 copyright 1998 lucis trust "let the one who looks out take care that the

tainment of heaven or of the discarnate state or of resolution into primary matter if even when in contact with objects either supernormal or not, it be, by virtue of elevation, aware of the inadequateness of objects will have a consciousness of being master" the word "traditional" carries the student's thought away from that which is usually regarded as the object of sensuous perception into the world of thought forms, into that "forest of delusion" which is constructed of men's ideas about god, heaven or hell. the sublimation of all this and its highest expression in the three worlds is that "devachan" which is the goal of the majority of the sons of men. devachanic experience must, however, be transformed eventually into nirvanic realization. it may be of value to the student to remembe

ng out of the astral body on to the mental plane. 2. devachan, that state of consciousness upon the mental plane into which the soul passes when deprived of its astral body and functioning in, or limited by, its mental body. it is of a higher order than the ordinary heaven and the bliss enjoyed is more mental than we ordinarily understand by the word, yet nevertheless it is still within the lower world of form and will be transcended when non-attachment is known. 3. nirvana, that condition into which the adept passes when the three lower worlds are no longer "attached" to him through his inclinations or karma, and which he experiences after he has: a. taken certain initiations, b. freed himself from the three worlds- 22- the light of the soul copyright 1998 lucis trust c. organized his chr

. strictly speaking those adepts who have achieved non-attachment but who have chosen to sacrifice themselves and abide with the sons of men in order to serve and help them are not technically nirvanis. they are lords of compassion pledged to "suffer" with, and to be governed by, certain conditions analogous to (though not identical with) the conditions governing men who are still attached to the world of form. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. certain points should be remembered by the student when considering this sutra: 1. that the spiritual man is the monad, 2. that the evolutionary process when carried to its climax produces not only the freeing of the soul from the limitations of

three worlds of mental perception, astral perception and of the physical senses. the energies producing concretion and the motive power of thought as it produces effects on the physical plane are contacted and known. here however the yogin translates himself into more spiritual and subtler realms and becomes aware of that which the self (in its true nature) perceives and knows. he enters into the world of causes. the first group might be regarded as comprising all who are treading the path of discipleship, and covers the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heave

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

hinking 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 schools finds he is standing at the portal of a metaphysical world. a cycle of de

pose shall we put this composite, complex mechanism which we call a human being" have we reached our full development? are there shades of meaning to life which have hitherto escaped our attention, and have they escaped our attention because we have latent- 5- from intellect to intuition copyright 1998 lucis trust powers and capacities as yet unrealized? is it possible that we are blind to a vast world of life and of beauty, with its own appropriate laws and phenomena? mystics, seers and thinkers of all ages and in both hemispheres have said such a world exists. with this equipment, which we might call the personality, man stands with the past behind him, in a present that is full of chaos, and before a future into which he cannot look. he cannot stand still. he must go forward, and the va

lling our temporary destiny. the question arises here as to whether such a stage is even yet generally possible when we remember that there are millions of illiterate persons on our planet at this time! but, along with this tendency toward pure humanity and the drift away from the standardization of the human unit, there emerges a group to whom we give the name of mystics. they testify to another world of experience and contacts. they bear witness to a personal realization and to a phenomenal manifestation and satisfaction of which the average man knows nothing. as dr. bennett says "the mystics themselves have described their attainment as a seeing into the meaning of the universe, a seeing of how all things belong together. they have found the clue."11(11) down the ages they have come for

o two groups; the purely mystical and emotional quester who sees the vision and falls down in an illuminated rapture before the beauty that he has sensed, and secondly, the knowers, who have added to the emotional rapture an intellectual achievement (an orientation of the mind) which enables them to do more than sense and enjoy. they understand; they know, and have become identified with that new world of being towards which the pure mystic reaches. the line of demarcation between these knowers of divine things and those who sense the vision is very slight. there is, however, a no-man's ground between the two groups on which a great transition takes place. there is an interlude in experience and in development which changes the visionary mystic into the practical knower. there is a process

the two pillars of the portal through which the human soul enters into the world where divinity resides."12(12) let us give the word "spiritual" a wide connotation! i do not here speak of religious truths; the formulations of the theologians and the churchmen in all the big religious organizations, both eastern and western, may, or may not, be true. let us use the word "spiritual" to signify the world of light and beauty, of order and of purpose, about which the world scriptures speak, which is the object of the attentive research of the scientists, and into which the pioneers of the human family have always penetrated, returning to tell us of their experiences. let us regard all manifestations of life as spiritual, and so widen the usual meaning of this word to signify the energies and p

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

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

t with a wider circle of men. but when one is dealing with things occult and subjective, and when the subject about which one writes deals with the undefinable, then difficulty is encountered. it is no difficult matter to describe a man's personal appearance, his clothing, his form, and the things with which he is surrounded. language suffices satisfactorily to deal with the concrete and with the world of form. but when one endeavours to convey an idea of his quality, character, and nature one is immediately faced with the problem of the unknown, with that undefinable unseen part which we sense, but which remains in a large sense unrevealed, and unrealised even by the man himself. how then shall we describe him through the medium of language? if this is so of man, how much greater is the d

and its basic cosmic differentiations are the study of initiates above the third degree and the subject of their investigations. they bring to that study a fully developed intuition, plus that mental interpretive capacity which their cycle of incarnation has developed. they employ the awakened and developed inner light of their souls to interpret and comprehend that life which (divorced from the world of form) persists on the higher levels of consciousness and penetrates into our solar system from some exterior centre of being. they throw this light (which is in them and which they manipulate and use) in two directions therefore, standing as they do in the midmost state and functioning as they choose to function on the plane of the intuition or of buddhi. they cast that light into the wor

one reality which is energy itself and nothing else. therefore, it is of value to emphasise in our discussion of this abstruse subject, the fact that spirit and energy are synonymous terms and are interchangeable. only in the realisation of this can we arrive at the reconciliation of science and religion and at a true understanding of- 18- a treatise on white magic copyright 1998 lucis trust the world of active phenomena by which we are surrounded and in which we move. the terms, organic and inorganic, are largely responsible for much of the confusion and the sharp differentiation existing in the minds of many people between body and spirit, between life and form, and have led to a refusal to admit the essential identity in nature of these two. the world in which we live is regarded by th

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

nes, except in their relation to man's unfoldment, nor shall we deal with the macrocosm, or with the developing life of the cosmic christ. we shall confine our attention entirely to man and to his psychological reactions to the qualified forms in three directions: to those in the subhuman kingdoms in nature, to those with whom he associates in the human family and to the guiding hierarchy and the world of souls. the seven ray types must be dealt with entirely from the human angle, for this treatise is intended to give the new psychological approach to man through an understanding of the energies, seven in number, with their forty-nine differentiations, which animate him and make him what he is. later, as we take up each ray type, we shall subject man to a close analysis and study his react

d eternal and in time and space the- 25- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust determining factor in human existence. 3. that the endless diversity of forms hides a subjective synthesis. man can therefore eventually see, expressing itself through all forms in all kingdoms, a universal septenate, and when this happens, he is then entering into the world of subjective unity, and can proceed on his way consciously towards the one. he cannot as yet enter into the consciousness of that basic essential unity, but he can enter into that of his own ray-life, of the emanating source of his own temporarily specialised life. this triplicity of ideas requires careful study. it might be expressed thus: o. the one life. unity. o o o. the major three ray

hen proceeds from a realisation of himself as the material form, and as identified with the outer appearance, to a realisation of himself as an insatiable desire. he then becomes identified with his desire body, with his appetites, good and bad, and considers himself as one with his moods, his feelings, his longings, whether they ray out in the direction of the material world or inward toward the world of thought or the kingdom of the soul. he is torn by a sense of duality. later, he becomes identified with still another of the appearances, with the mind body or nature. thoughts become to him so tangible that he is swayed, turned and- 28- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust influenced by them; and to the world of material appearances, an

thought or the kingdom of the soul. he is torn by a sense of duality. later, he becomes identified with still another of the appearances, with the mind body or nature. thoughts become to him so tangible that he is swayed, turned and- 28- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust influenced by them; and to the world of material appearances, and to the world of the great illusion is added the world of thought forms. he is then subjected to a triple illusion, and he, the conscious life behind the illusion, begins to unify the forms into one coordinated whole, in order the better to control them. thus the personality of the soul makes its appearance. he stands then on the verge of the probationary path. he enters the world of quality and of value

n say: i am born of the love of the father for the mother, of the desire of life for form. i express, therefore, the love and the magnetic attractiveness of the god nature, and the responsiveness of the form nature, and am consciousness itself, aware of deity or life. each intelligent point of life can say: i am the product of intelligent will, working through intelligent activity and producing a world of created forms which embody or veil the loving purpose of deity. each vibrating unit of energy can say: i am part of a divine whole, which in its septenary nature expresses the love and life of the one reality, coloured by one of the seven qualities of the love of deity and responsive to the other qualities. for our purposes in this treatise, we must grasp the fact that the world of appear

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

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

achieved illumination "let in" a flood of light upon life and upon our world problems, and this intelligent understanding of the causes of world distress he endeavoured to formulate into the four noble truths. these are, as most of us well know: 1. that existence in the phenomenal universe is inseparable from suffering and from sorrow. 2. that the cause of suffering is desire for existence in the world of phenomena. 3. that cessation of suffering is brought about by eradicating all desire for existence in this universe of phenomena. 4. that the way to the cessation of suffering is by treading the noble eightfold path, wherein are expressed right belief, right intentions, right speech, right actions, right living, right endeavour, right-mindedness and right concentration. he provided a stru

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

vehicle. when this shift, in course of time, has been successfully achieved, then the consciousness is no longer entirely identified with the physical vehicle, but it becomes centred in the astral-emotional- 14- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust body. then the focus of the soul's attention, working through the slowly evolving man, is in the world of desire, and the soul becomes identified with another response apparatus, the desire or astral body his consciousness then becomes the "atlantean consciousness" his desires are no longer so vague and inchoate; they have hitherto been concerned with the basic urges or appetites, first, his urge to self-preservation; then to self-perpetuation through the urge to reproduce; and next, to econo

; love and desire eternally invoke the life. naught disappears but pain. nothing remains but bliss, the bliss of knowledge true, of contact real, of light divine, the way to god" such is the true goal, as yet unrealisable by us. what is it that we are endeavoring to do? we are treading the way of release, and on that way, all drops from our hands; everything is taken away, and detachment from the world of phenomenal life and of individuality is inevitably forced upon us. we are treading the way of loneliness, and must learn eventually that we are essentially neither ego nor non-ego. complete detachment and discrimination must finally lead us to a condition of such complete aloneness that the horror of the great blackness will settle down upon us. but when that pall of blackness is lifted a

s is the immediate result; it grips us and we feel that the price of holiness is too high. but, standing on the way, suddenly the whole being is flooded with light and love, and the emptiness is seen as constituting that through which light and love may flow to a needy world. the purified one can dwell then in that place where dwell the blessed lords, and from that place go forth to "illumine the world of men and of the deities. there are four ways which stretch before the disciples of the lord of the world. they must all be trodden before the inner being is released, and the liberated son of god can enter, at will, what are symbolically called "the four gates into the city of shamballa, that city of the most high god, which is ever swept by the life of those who have achieved liberation t

nce. lift up thine eyes. enter through that golden door. thus will the angel, who is the shadow of the blessed one, reveal the open door. that angel too must disappear. the blessed one remains and passes through that door into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth. he swung in mid-heaven. he sought to swing into that radiant place of light, where stood the door upon the higher way. but ever he swung between the pairs of opposites. he spoke at last within himself 'i cannot seem to find the way. i try this way

ive steadiness which leads to proved endurance. adherence to the chosen way, and ignoring of the pairs of opposites, will bring this blessed one upon the lighted way into the joy of proved success" ray seven "the blessed one sought the pathway into forms but held with firmness to the hand of the magician. he sought to reconcile the pilgrim, who was himself, to life in form. he sought to bring the world of disorder in which he found himself into some kind of order. he wandered far into the deepest depths and became immersed in chaos and disorder. he could not understand- 23- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust yet still held to the hand of the magician. he sought to bring about that order that his soul craved. he talked with all he met

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

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

editation work which you are doing or may in the future do, your aim should be to achieve as rapidly as possible the highest point in the meditation process, passing quickly through the stages of concentration, alignment and meditation to contemplation. having achieved that high point, you should strive to preserve it and should learn thus to function as a soul in its own world, contemplating the world of energies in which all initiates work and in which you each must some day in this life or another take your place. this status (if i may call it by such a name) must be carefully striven for, accurately observed when in any way attained, and an exact record of impressions kept. you should, therefore, constitute a group of active contemplatives, and the result will be facilitated if you wil

ls who can cooperate with the masters with perfect freedom of intercourse because their responsiveness has been scientifically trained and developed. their power to work in tune with or in unison with the hierarchy, to cooperate with the group life of many other groups of disciples- 25- discipleship in the new age- volume i copyright 1998 lucis trust and to communicate light and revelation to the world of men will later be an accomplished fact and is already much more actively present and potent than you think. a little vision, brother of mine, makes the way of the disciple easier and hence i have enlarged somewhat upon the possibilities which we, with our prevision, regard as already facts in manifestation. nothing can stop the eventual success of the plan; it is simply a question of time

ly potent means of work and of far more potency and ultimate value than any legislation or emphasis upon authority. growing out of the integration of this new group, there is being formed in the world that "bridge- 27- discipleship in the new age- volume i copyright 1998 lucis trust of souls and servers" which will make possible the merging of the inner subjective hierarchy of souls and the outer world of humanity. this will constitute an actual fusion or blending and will mark the initiation of the human family through the achievement of its foremost pioneering members. this is the true "marriage in the heavens" of which mystical christianity speaks and the result of this fusion will be the manifestation of the fifth kingdom in nature, the kingdom of god. in the past history of the race

plane) and the plane of illusion and glamour, which is the astral plane. the trained observers are asked to remember that their great task is to dispel the world illusion through the pouring in of light. when there are a sufficient number of groups, working along these lines, there will be found upon the physical plane certain channels of communication which will act as the mediators between the world of light and the world of illusion. they will be transmitters of that form of energy which will break up the existing glamours and illusions, and so dissipate the ancient deceptive thoughtforms. they will release the light and peace which will illumine the astral plane and dispel the illusory nature of its life. 3. the third group is that of the magnetic healers. these healers have no relati

ALICE A BAILEY13 PROBLEMS OF HUMANITY

or which the entire evolutionary process has prepared mankind. it was selfishness and self-interest which prevented several nations from siding with the forces of light; they preserved a selfish neutrality and lengthened the war by years. is it not possible that when germany first marched into poland and when france and great britain consequently declared war upon germany, if the entire civilized world of nations (without exception) had likewise declared war and banded together for the defeat of the aggressor, the war would not have lasted as long as it did? interior politics, international jealousies, ancient distrusts and hatreds, fear and a refusal to recognize the facts produced disunity. had all nations seen clearly and renounced their individual selfishness in 1939, the war would hav

unced their individual selfishness in 1939, the war would have been over much earlier. had all the nations swung into action when japan first went into manchuria or italy into ethiopia, the war which has devastated the entire planet would not have been possible. to that extent, there is no nation without blame. it is needful to make this clear so that there may be straight thinking as we face the world of today and begin to take the steps which will, in due course of time, lead to world security. this period should be faced by every nation with a sense of individual guilt and of innate psychological failure. it is hard to admit that none of the nations (including our own) has clean hands, and that all are guilty of greed and theft, of separativeness, of pride and prejudice, as well as nati

nown races. isolationism was defeated even before it reared its ugly head because the people of america are international by origin and background. humanity, as has been said before, is the world disciple; the impulse behind the disintegration of the old world forms is a spiritual one. the spiritual life of humanity is now so strong that it has disrupted all present forms of human expression. the world of the past has gone and gone forever, and the new world of forms has not yet made its appearance. its construction will be distinctive of the emerging creative life of the spirit of man. the important factor to bear in mind is that it is one spirit and the nations have each to learn to recognize that spirit within themselves and within each other. to sum up: the task of every nation is, the

. to sum up: the task of every nation is, therefore, a twofold one 1. to solve its own psychological internal problems. this it does by recognition of their existence; by the quelling of national pride and by taking those steps which would establish unity and beauty of rhythm in the life of its peoples. 2. to foster the spirit of right relations. this is accomplished by the recognition of the one world of which it is a part. this later involves also the taking of those steps which would enable it to enrich the whole world with its own individual contribution. these two activities national and international must proceed side by side with the emphasis upon the work of practical christianity, and not by dominant theologies and subtly imposed church controls. from the angle of the spiritual fo

hat there is a peculiar quality in every man, an innate, inherent characteristic to which one may give the name "mystical perception. this characteristic connotes an undying, though oft unrecognized, sense of divinity; it involves the constant possibility to vision and contact the soul and to grasp (with increasing aptitude) the nature of the universe. it enables the philosopher to appreciate the world of meaning and through that perception to touch reality. it is, above all else, the power to love and to go out towards that which is other than the self. it confers the ability to grasp ideas. the history of mankind is fundamentally the history of the growth of ideas, progressively realized and of man's determination to live by them; with this power goes the capacity to sense the unknown, t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

they mean more to us than other divine emergences. they are known, trusted and loved by countless millions. the nucleus of spiritual energy which each of them set up is beyond our measuring; the establishing of a nucleus of persistent energy, spiritually positive, is the constant task of an avatar; he focusses or anchors a dynamic truth, a potent thoughtform or a vortex of magnetic energy in the world of human living. this focal point acts increasingly as a transmitter of spiritual energy; it enables humanity to express some divine idea and this in time produces a civilisation with its accompanying culture, religions, policies, governments and educational processes. thus is history made. history is after all only the record of humanity's cyclic reaction to some inflowing divine energy, to

hich? he may be a christian or a hindu by faith, a buddhist or of no particular faith at all; he will not come as the restorer of any of the ancient religions, including christianity, but he will come to restore man's faith in the father's love, in the fact of the livingness of the christ and in the close, subjective and unbreakable relationship of all men everywhere. the facilities of the entire world of contact and relation will be at his disposal; that will be part of the uniqueness of his opportunity and for this he too must prepare. another unique factor which will distinguish his coming will be not only the general expectancy but also the fact that much is today known and taught about the kingdom of god, or the spiritual hierarchy of the planet. everywhere, in all countries, there ar

sons of god, surrounding their great leader, the christ, makes its appearance on earth. the churches in all countries have familiarised the public with the phrase "the kingdom of god; the esotericists and occultists everywhere have publicised the fact of the hierarchy during the past century; the spiritualists have laid the emphasis upon the aliveness of those who have passed over into the hidden world of being, and their guides have also borne testimony to the existence of an inner, spiritual world. all this creates a unique preparedness which presents the christ with unique opportunities and unique problems. all these spiritual forces and many others, both within and without the world religions and the philosophical and humanitarian groups, are working at this time under direction, are c

divergent in nature; the important factor is the general human interest and thought about establishing the need, the objectives involved, the means to be employed. the resurrection period which the christ will inaugurate and which will constitute his unique work within which all his other activities will have their place will be the outcome of the fermentation and the germination going on in the world of men at this time, of which the many conferences are the outer evidence. it was these various unique conditions which the christ faced during the years of war when the need of humanity forced him to decide to hasten his coming. the unhappy state of the world as the result of centuries of selfishness and of the world war, the unique sensitivity which men everywhere were showing (as a result

ife to the fulfilling of this plan, suddenly a great expansion of consciousness took place. the significance, the intention, the purpose of it all, and the comprehensive divine idea (as it existed in the mind of the father) dawned upon his soul not on his mind, for the revelation was far greater than that. he saw still further into the meaning of divinity than had ever before seemed possible; the world of meaning and the world of phenomena faded out and esoterically speaking he lost his all. for the time being, neither the energy of the creative mind nor the energy of love were left to him. he was bereft of all that had made life bearable and full of meaning. a new type of energy became available the energy of life itself, imbued with purpose and actuated by intention. but it was new and u

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

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; they are concerned with resultant forces. i would remind you here that these effects which are producing so much fear, for

es which are pouring into our planetary life at this time through the three major centres. it remains for us now to consider the energy of the two minor rays, the sixth and the seventh, which are in many ways of more immediate moment to the masses and of tremendous effectiveness. one is of moment because of its pronounced hold and because of the crystallisation it has produced particularly in the world of thought, and the other- 14- the destiny of the nations copyright 1998 lucis trust because its hold and its power, its influence and its effects will be of an increasing momentum. one is potent in producing the necessity for the present chaos; the other is potential and holds in its activity the seeds of the future. this is a fact of great interest and of really practical import. it takes

e upon the world forces and entities of a most undesirable character. the negativity of the majority of those who are interested in spiritualism and the entire negativity of the bulk of the mediums throws the door wide open to very definite dangers. fortunately, there is a movement within spiritualistic circles to right this obvious danger and to shift the present emphasis upon phenomena into the world of true values and right understanding. the subject is too vast a one for me to deal with here, except in illustration of the points which i am endeavouring to make, but one hint i will give. if the societies and organisations, connected with the spiritualistic movement and the psychical research groups, would seek for and find the natural sensitives (and not the trance mediums) and those wh

the functioning of the law of loving understanding will be greatly facilitated and speeded during the aquarian age which we are considering; it will eventuate later in the development of a world-wide international spirit, in the recognition of one universal faith in god and in humanity also as the major expression of divinity upon the planet and in the transfer of the human consciousness from the world of material things to that of the more purely psychic. this will lead in time and inevitably to the world of spiritual realities. it should be remembered that (for advanced humanity) the sequence of the recognition of these expansions of consciousness is as follows: 1. the world of psychical living. this requires the recognition, by the brain consciousness, of the need for mental and spiritu

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

you know too that a peculiar series of lines (such as, for instance, the three lines forming a triangle) represent such and such an idea or truth or teaching. this is recorded in your brain, drawing on the resources of your memory. the registering of old information and knowledge anent the figures in a symbol serves to pull your consciousness up on to the mental plane and to focus it there in the world of ideas or of concepts. the concepts exist already upon the concrete levels of the mental plane. they are your mental and racial heritage and are ancient mental forms which you can now employ in order to arrive at meaning and significance. it is an ancient statement of fact, which plutarch expresses for us in the familiar words, that "an idea is a being incorporeal, which has no subsistence

ards, you are also becoming aware of the nature of the motivating idea through the study of its form and its demonstrated activity, and you are discovering the field of ideas of analogous nature in which the idea embodied in the symbol finds itself. this field of ideas, inter-related and mutually explanatory, is now open to you and you will increasingly find yourself in a position to move in this world of concepts with freedom. to work and live in the world of ideas now becomes your objective and main effort. you train yourself in the recognition of ideas and concepts as they lie behind every form; you begin to think clearly about them and to- 10- glamour: a world problem copyright 1998 lucis trust see the direction in which they lead you and where, within the eternal plan, they fit. if as

mind, and a form of auto-suggestion or self-hypnotism. through this induced belief we force ourselves into a state of mind which recognises that the tangible and the objective are only figments of man's imaginative mind. this, in its turn, is likewise a travesty of reality. illusion is regarded rather the same way, only (as we define it) we lay the emphasis upon the finiteness of man's mind. the world of phenomena is not denied, but we regard the mind as misinterpreting it and as refusing to see it as it is in reality. we consider this misinterpretation as constituting the great illusion. the dweller on the threshold is usually regarded as presenting the final test of man's courage, and as being in the nature of a gigantic thoughtform or factor which has to be dissipated, prior to taking

gnificant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear in connection with the astral life of the race. the point i would here make is to call attention to the fact that it is in meditation and in the technique of mind control that the thinkers of the world will begin to rid the world of illusion. hence the increasing interest in meditation as the weight of the world glamour is increasingly realised, and hence the vital necessity for right understanding of the way- 15- glamour: a world problem copyright 1998 lucis trust of mind control. another point which should be noted is that in the crystallisation of this material age comes the great opportunity to strike a deadly bl

created by those who respond to these forms, and to their note, quality and tone. similarities are then seen to exist which constitute channels or avenues for the magnetic drawing power of the more potent thoughtforms. ancient theologies in modern garb, fixed presentations of half truth, the wild thinking of various world groups, and many similar emanating sources have down the ages produced the world of illusion and those mental states which have held humanity prisoner to wrong concepts and thoughts. so many are these thought producing illusions that the effect in the world today has been to cause a general division of the human race into varying schools of thought (philosophy, science, religion, sociology, etc, etc, into many parties and groups, all of them coloured by an analogous idea

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

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

rrounding himself with a wall of inhibited desire through which naught can penetrate. ii. telepathic work telepathy and the allied powers will only be understood when the nature of force, of emanations and radiations, and of energy currents, is better grasped. this is rapidly coming about as science penetrates more deeply into the arcana of energies and begins to work as does the occultist in the world of forces. it should also be borne in mind that it is only as the centres employed are consciously used that we have that carefully directed work which will be fruitful of results. for instance, an emotional person, using primarily the solar plexus centre, will be endeavouring to enter into rapport with a mental type. from this will result only confusion. the two parties concerned are using

ts expression. this is changing rapidly and shifting into the realm of what is called "intelligent public opinion" but this is, as yet, slow. it involves the activity of the throat and ajna centres. we have, therefore: 1. instinctual telepathy. 2. mental telepathy. 3. intuitional telepathy. i would remind you right at the outset that sensitivity to the thoughts of one's master, sensitivity to the world of ideas, and sensitivity to intuitional impressions are all forms of telepathic sensitivity. in any consideration of this theme, it is obvious that there are three major factors which must be considered: 1. the initiating agent. i use this word with deliberate intent, as the power to work telepathically, both as initiating agent and as recipient, is closely connected with initiation, and is

houghts will aid much, and the cultivation of that dispassion which desires nothing for the separated self, and nothing violently. the need of sensitive receivers is great. train yourselves. forget yourselves and your own petty little affairs so petty and unimportant when viewed in relation to the momentous issues of the present time. keep an attentive ear to the voices which issue forth from the world of spiritual being, and love each other with loyalty and steadfastness. v. the growth of telepathic rapport i would like to point out that the use of words telepathically must be mastered as a preliminary step to the use of sentences and of thoughts. choose a word and meditate upon it, knowing wherefore you have chosen it. study it in the four ways indicated by patanjali*(4) that is- 18- tel

ups can be the nurturers of the seed of the intuition; the cultivation of sensitivity to telepathic impression is one of the most potent agencies in developing the coming use of the intuitive faculty. the truly telepathic man is the man who is responsive to impressions coming to him from all forms of life in the three worlds, but he is also equally responsive to impressions coming to him from the world of souls and the world of the intuition. it is the development of the telepathic instinct which will eventually make a man a master in the three worlds, and also in the five worlds of human and superhuman development. by a process of withdrawal (of occult abstraction) and of concentration upon the telepathic cult, the whole science of telepathy (as a- 21- telepathy and the etheric vehicle co

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

ousness intuitive consciousness. then, from the standpoint of achievement in capricorn, he works for several lives around the zodiacal path, descending into the sea of the mass consciousness to become what is called in the ancient books "the crab, who clears the ocean of matter which flows around the soul of man" and eventually to become a functioning world saviour in pisces. he descends into the world of men to save mankind and to further the plan. he is then "the fish who swims free in the ocean of matter" the initiate has always to express, in each sign of the zodiac, the consummation and the spiritual fruit of earlier life experience, world experiment and soul achievement. selfishness has ever to be translated into living active service, and desire has to demonstrate its transmutation

volume iii: esoteric astrology copyright 1998 lucis trust incarnation for the first time in the sign of cancer, emerging as mental entities in the sign aries, as emotional-desire entities in the sign taurus and as vital entities in the sign gemini, taking then physical form in cancer. this is an involutionary, subjective cycle. thus they emerge into the ocean of physical plane existence, into the world of matter. yet the first impulse is awakened in aries, for aries is the place where the initial idea to institute activity takes form. it is the birthplace of ideas, and a true idea is in reality a spiritual impulse taking form subjective and objective. there originates the response of the soul to the highest aspect or quality of deity because there appears the "will to incarnate" the first

many forces upon the human, the planetary and the systemic expression of life and purpose, and with the resultant effects. when these effects and activities are purely objective (and under that word i place all events and happenings going on in the three worlds of human experience the physical, astral and mental planes) you have personality demonstration. when they are consciously related to the world of causes and are the result of "right and conscious direction" of the emanating centre, the soul, then the personality forces become subject to the diffusion of the soul energies and the personality or form nature becomes magnetic in a different manner, and so attracts to itself energies of a higher and more dynamic plane to the ones with which the man has been concerned hitherto and which

l, consecrating all thought, time and service to his own well being and- 85- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust personal interests. but in aquarius, the polar opposite of leo and its sign of consummation, he becomes outgoing; there is no centre or circle of circumscribed influence but only two outgoing lines of energy, pouring from him into the world of men. the self-conscious individual in leo becomes the conscious server in aquarius, and this is well expressed for us in the symbols of these two signs. the aquarian is consecrated to group service and to the welfare of humanity. the average aquarian upon the mutable cross will be, for instance, a faithful employee, the adherent and worker in some firm or business within whose limits all

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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 show how the world of human beings opened up to a very class-conscious english woman and how the world of spiritual values with its direct, inner, spiritual government became a proven fact to an exceedingly narrow-minded christian. i glory in the name of christian but i now belong to the inclusive kind and not the exclusive. one of the things that i seek to bring out in this story is the fact of this inner dir

ossible. nothing can alter one's inner conviction. to me, the masters are such a factor and this knowledge has formed a stabilising point in my life. the second thing which i would like to do is to indicate some of the new trends in the world today which are definitely influencing mankind and raising the human consciousness. i want to point to some of the newer ideas which are coming out into the world of human thought from the inner group of masters and which are ushering in a new civilisation and culture and incidentally from the angle of eternity destroying many old and beloved forms. in my life i have seen, as have all thinking people, the disappearance of much that was worthless in the field of religion, of education and of the social order. and that is very good. looking back, i can

morous person and almost painfully ready to see the funny side of things. between you and me, people's profound interest in themselves and in their souls and all the intricacies of related experiences almost staggers me. i want to shake them and say "come outside and find your soul in other people and so discover your own" what is going on in people's minds and hearts and what is happening in the world of men is the fundamental interest. the broad sweeps of human progress from the primeval age to the dawn of the impending new civilisation is of interest and all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor;

on to people and circumstances. i was the unhappy, self-dramatised centre of my little world. this sense of better things somewhere and a capacity to "feel" into people and circumstances and to know often what they were thinking or experiencing was the beginning of the mystical phase of my life and out of it emerged much good that i later found. thus i began consciously the age old search for the world of meaning which must be found, if any answer to the perplexities of life and the sorrows of humanity is to be discovered. progress is rooted in the mystical consciousness. a good occultist must be, first of all, a practicing mystic (or do i mean a practical mystic perhaps both) and the development of the heart response and the power to feel (and to feel accurately) should naturally and norm

rating and then it is not necessary. the world is full of disciples. let them acknowledge it. let them stand together in the bonds of discipleship and make it easier for others to do the same. thus will the existence of the masters be proved and proved in the right way through the lives and testimonies of those they train. another happening about the same time carried conviction to me of another world of events. it is something which at the time it occurred i could not have imagined, having no indication that such a happening was possible. twice i had a dream in full waking consciousness. i called it a dream because i could not imagine at that time what else it could possibly be. now i know that i participated in something that really took place. at the time of this dual occurrence this k

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

disease, and suffering gives only partial presentation of the basic cosmic truth, is your mind in any way clarified? when i point out that the law of karma, rightly understood and rightly wielded, can bring that which produces happiness, good, and freedom from pain more easily than it brings pain, with its chain of consequences, do you feel able to grasp the significance of what i am saying? the world of glamour is at this time so strong and the sense of illusion so potent and vital that we fail to see these basic laws in their true significance. the law of karma is not the law of retribution, as one would surmise as one reads the current books upon the subject; that is but one aspect of the working of the law of karma. the law of cause and effect is not to be understood as we now interpr

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

itical independence and international responsibility and, above all, the disquiet and perplexity prevailing among the two great civilizations of yesterday- 4- education in the new age copyright 1998 lucis trust ready to give birth to the one civilization of tomorrow but cowering under the threat of a world crisis far beyond their capacity to control" in an article on our goal is unity in the free world of october, 1944, dr. albert einstein regretfully took note of "an odious materialistic attitude toward life which leads to the predominance of an unrestrained selfishness" but how shall this materialism and selfishness of our culture be corrected? by geodesies in the space-time manifold of relativity theory? this would be cold comfort from a warm heart and einstein does not offer this way o

point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. the three points of our general theme are: 1. the technique of the education of the future. 2. the science of the antahkarana. this deals with the mode of bridging the gap which exists in- 7- education in the new age copyright 1998 lucis trust man's consciousness between the world of ordinary human experience, the threefold world of physical-emotional-mental functioning, and the higher levels of so-called spiritual development which is the world of ideas, of intuitive perception, of spiritual insight and understanding. 3. methods of building the antahkarana. this leads to the overcoming of the limitations physical and psychological which restrict man's free expression

y many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mind, once that lower mind is en rapport with the soul. with this world of ideas philosophy has professed to deal. we might call these three aspects: the receptive mind, the mind as dealt with by the psychologists. the individualised mind, the son of mind. the illuminating mind, the higher mind. third, the gap between the lower mind and the soul has to be bridged, and curiously enough humanity has always realised this and has talked therefore in terms of "achiev

laws of the country in which he lives. a sense of values and of right standards is thus established. he is taught the distinction between memory training and thinking; between bodies of facts, ascertained by thinkers and tabulated in books, and their application to the events of objective existence, plus (and here lies a thought of real importance) their subjective cause and their relation to the world of reality of which the phenomenal world is but the symbol. at the age of seventeen the study of psychology will be added to the rest of the curriculum and the nature of the soul and its relation to the world soul will be investigated. meditation along suitable lines will be part of the curriculum. it should be noted here, however, that the religious implications of meditation are needless

intuit. this can be taught through the medium of deep thinking on any- 12- education in the new age copyright 1998 lucis trust subject mathematics, biology, and so forth. the tendency of the newer education should be to make the subject of the educational experiment the conscious possessor of his equipment; it should leave him standing clear-eyed before life, with open doors ahead of him into the world of objective phenomena and relationships; it should have brought him to the knowledge of a door leading into the world of reality and through which he may pass at will and there assume and work out his relation to other souls. this second question relating to the type of experience which would aid the child to round out his development and be supplementary to the compulsory state curriculum

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

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

the bonds of illumined loyalty should control; increasingly you will participate in each other's attitudes and conditions and thus learn the basic lesson of understanding. understanding is the secret behind all power to achieve identification with any form of divine expression; understanding is one of the prime factors in producing revelation, and this is one of the paradoxes of occultism. in the world of human thought, understanding follows the prescribed routine, it follows the presented fact. in the life of the spirit, understanding is a necessary predisposing cause of revelation. i would ask you to ponder on this, bracing yourself for revelation, through a deep understanding of the initiator in yourself. each of you has to initiate your own individual crises; there is no one else who i

esence because the angel's light reveals "that which the eye has never seen" together to walk the path of revelation; together to serve and together to aid the faltering steps of humanity, the world aspirant; together to stand with your backs to the light because you comprehend the ancient aphorism which states "he who faces the light and stands within its radiance is blinded to the issues of the world of men; he passes on the lighted way to the great centre of absorption. but he who feels the urge to pass that way, yet loves his brother on the darkened path, revolves upon the pedestal of light and- 11- discipleship in the new age- volume ii copyright 1998 lucis trust turns the other way "he faces towards the dark and then the seven points of light within himself transmit the outward strea

to six equal points of spiritual stimulation and that you do it consciously. then at some hour in the day of the full moon, but prior to the exact hour if that hour is not possible, follow the procedure outlined below: 1. centre the consciousness in the head. 2. imagine yourself as retreating even more consciously within towards that point of contact where personality-soul and the teacher in the world of souls can meet and become as one. 3. then hold yourself as poised and steady as possible, preserving that detached poise as fully as may be during the following process which is carried forward silently by the creative activity of the imagination- 19- discipleship in the new age- volume ii copyright 1998 lucis trust a. imagine or visualise yourself as standing before a golden or ivory doo

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

till more glorious future. but there is, at the same time, no denying the fact that great and frequently devastating forces have been let loose upon the earth, and that the effect is a cause of grave concern to all the masters, their disciples and workers. the difficulty can, in the main, be traced back to the overstimulation and the undue strain placed upon the mechanism of the bodies, which the world of souls (in physical incarnation) have to employ as they seek to manifest on the physical plane and so respond to their environment. the flow of energy, pouring through from the astral plane and (in a lesser degree) from the lower mental plane, is brought in contact with bodies that are unresponsive at first, and over-responsive later; it pours into brain cells which, from lack of use, are

hemselves they must avoid the present negative methods, and instead of "sitting for development" in a blank and waiting silence, they should endeavour to work positively as souls, remaining in conscious and intelligent possession of the lower mechanism of their bodies; they must know which centre in that body they use whilst working psychically, and they must learn to look out, as souls, upon the world of illusion in which they are undertaking to work; from their high and pure position let them see clearly, hear truly and report accurately, and so serve their age and generation, and make the astral plane a familiar and well-known place of activity, accustoming mankind to a state of existence wherein are found their fellowmen, experiencing, living and following the path. i cannot here write

to the realm of energy, and cease to pander so much to the public. the opportunity offered them is great and the need of their work is vital. the service rendered has been real and essential, but if these movements are to avail themselves of the coming inflow of spiritual energy, they must shift their attention into the realm of true values. the training of the intellect and the presenting to the world of a group of intelligent psychics should be a main objective, and the astral plane will then be, for them, only a stage on the way to that world wherein all the spiritual guides and masters are found, and from whence all souls go forth to incarnation and all souls return from the place of experience and of experiment. it might be asked what ground this training should cover. i would suggest

p us and to whom appeal can be made for the putting forth of that final last effort which will bring the desired and anticipated result. i would preface what i have to say with the reminder that i only make a suggestion and that naught that i say carries with it the slightest weight of authority; and also that i am aware of the frequent futility of such appeals for cooperation. the history of the world of thought evidences the fact that men are oft thrilled and enlightened and aided by ideas and by the promise of a developing future, but that when their aid is sought in the materialising of the idea, then their hope and interest fade out on the mental plane, or if it reaches the world of emotion and of strong desire the sacrifice required to bring the hope to birth on the physical plane is

am i prepared to do in order to bring this about? 2. is there any way in which i can make a definite contribution towards this desired end? recognising my special circumstances what more can i give in a. meditation b. understanding of the plan c. love of my fellowmen? forget not that meditation clarifies the mind as to the fact and nature of the plan, that understanding brings that plan into the world of desire, and that love releases the form which will make the plan materialise upon the physical plane. to these three expressions of your soul i call you. all of you, without exception, can serve in these three ways, if you so desire. 3. the objective of all the work to be done at this time is to educate public opinion and to familiarise the thinking people of the world with the urgency an

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

'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

e action "if you will only think "if you will only use a little will" and "if you will only remember that you have a mind" we say to the children of the race and to beginners upon the path of conscious return. little by little, then, the focus and the orientation shift out of the astral life and from the emotional level of consciousness into the mental, and consequently into the reflection of the world of purpose, found in the three worlds. when that stage has been somewhat developed, then there follows, upon the path of discipleship and of preparation for initiation, an effort to grasp and understand the higher aspects- 20- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust of this mental process, and the will aspect of the egoic life begins to

e point to progressive point, finds itself in the position of intuitive interpreter and force transmitter between the centre of shamballa and humanity. the individual initiate, on the way to one or other of the higher initiations, has in his lesser degree to achieve the same dual function and thereby fit himself for the wider cooperation. 2. the emotional application has definite reference to the world of meaning, interpreted in a group sense. at present, well-meaning aspirants are satisfied if they are able to interpret their personality conditions, events and happenings in terms of their real meaning. but that still remains an individual reaction. the aspirant who is seeking to comprehend these rules is more interested in seeing the situations which he contacts in terms of a world whole

as is our usual custom, study each separate part sequentially and as far as possible in detail bearing in mind that initiation deals with factors in latent manifestation for which our languages have no words, and with ideas which are not yet to be found among the "raincloud of knowable things (as patanjali calls it) that is, knowable to the masses of men. the initiate is, however, dealing with a world of meaning and of affairs which are not yet manifesting in any way. the task of the master (and of those higher than he) is to take those steps and precipitate those "waiting events" which will eventually bring them into manifestation. this, i would remind you, is always done by the use of the will and from a point of tension. 1. the word has now gone forth from the great point of tension: a

ALICE BAILEY THE LABOURS OF HERCULES

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, and the devil comes to an untimely end. and this as the reward of a meek submission to the will of an inscrutable creator. there is, however, dawning on the human consciousness, a growing realization of innate divinity and that man is in very truth made in the image of god, and one in nature with his fat

express the underlying purpose of the creative process and the objective of both the cosmic christ and of the individual aspirant. they give us the clue to the working out of the plan. taken together they embody the entire story of the relationship of spirit and matter, of life and form, and of soul and body. first "nature expresses invisible energies through visible forms" back of the objective world of phenomena, human or solar, small or great, organic or inorganic, lies a subjective world of forces which is responsible for the outer form. behind the outer material shell is to be found a vast empire of being, and it is into this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this i

and other sciences, but we have struggled into a realm where all appears to be hypothesis and inference. all that we surely know is that all forms are aspects of energy; that there is an interplay and an impact of energies upon our planet; that the planet is itself an energy unit composed of a multitude of energy units, and that man himself is likewise a composite bundle of forces and moving in a world of force. this is where [12] science so wonderfully has led us, and this is where the astrologer, the occultist, the idealist and the mystic also meet and testify to a concealed deity, to a living being, to a universal mind, and to a central energy. in the unfolding drama of the heavens, in the conclusions of the scientific enquirer, in the mathematical computations of the astrologers, and i

ules and such is the reward held out to all disciples. this first labor marks the first step upon the "path of translation. aries is the sign of outgoing power, of the streaming forth of divine energy from the central deity, god, or from the human being, a son of god. this energy streams forth in two directions (thus the point becomes the line, the one becomes the first: it streams forth into the world of forms, and also into the world of being or of spirit. one stream of energy expresses the path of return, of inward-going, and the two together constitute the two arcs of the great circle of existence. in this sign starts the path on which form is taken and dominates; on it likewise begins the life of inner unfoldment and the domination [32] of the soul, or of subjective being. reorganizat

different vision. he has had held before him the promise that, having achieved certain objectives, he may cease from incarnating and attain the kingdom of the gods; he has learned from experience something of his own essential duality and yearns to cease from satisfying the lower aspect of that duality and to meet the need of the higher, and he is beginning to respond to impulses coming from the world of souls, and to vision group ends and group objectives. now he has to learn to use the- 22- the labours of hercules life force with unselfish intent, and not for the satisfaction of his personal greeds. the three initial impulses in aries three outstanding urges characterize this sign. there is, as we have seen, the urge to begin. this may express itself simply as the urge to take form, to

AN INTRO TO STUDY OF THE KABALAH

d of briah. again is the reflection repeated, and the divine essence in its group of exalted attributes is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exal

s "infinite existence: he cannot be defined as the "assemblage of lives" nor is he truly the "totality of his attributes" yet without deeming all lives to be of him, and his attributes to be universal, he cannot be known by man. he existed before he caused the emanations of h is essence to be demonstrated, he was before all that exists is, before all lives on our plane, or the plane above, or the world of pure spirits, or the inconceivable existence; but then he resembled nothing we can conceive, and was ain suph, and in the highest abstraction ain, alone, negative existence. yet before the manifest became demonstrated, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabala

htning and the composition of the sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in the world of yetzirah, the third or formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on the fourth plane of assiah, on which we seem to exist. from our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine ema

ese perished in the void; these lost worlds are referred to in genesis 36, v. 31-40, as "the kings of edom who reigned before israel" they are said to have perished one after the other; these worlds were convulsed and were no more known. having considered the divine emanations, and the origin of the universe, i must refer to the spiritual beings of the four worlds. in the first purest and highest world of atziluth there dwell only the primary ten sephiroth of the adam oilah or archetype, perfect and immutable. in the second world of briah reside the archangels headed by "metatron" related to kether, in solemn grandeur; he is the garment of al shaddai, the visible manifestation of god; the number of both is 314 (zohar iii. 231a. the word metatron meant "the great teacher" it has a curious r

iful. he rules the other archangels of the universe, who govern in their courses all the heavenly bodies, and the evolutions of the dwellers on them: he is, according to the kabalists, the efficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, raphael, gabriel, and sandalphon. in the third world of yetzirah are the ten hosts of angelic beings, a separate class for each sephira; they are intelligent incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arel

ANATHEMA OF ZOS

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

ARADIA GOSPEL OF THE WITCHES

f the aesthetescannot equal. that a real worship of or belief in classic divinities should have survived to the presentday in the very land of papacy itself, is a much more curious fact than if a living mammoth had beendiscovered in some out of the way corner of the earth, because the former is a human phenomenon.i foresee that the day will come, and that perhaps not so very far distant, when the world of scholarswill be amazed to consider to what a late period an immense body of antique tradition survived innorthern italy, and how indifferent the learned were regarding it; there having been in very truth onlyone man, and he a foreigner, who earnestly occupied himself with collecting and preserving it.it is very probably that there were as many touching episodes among the heathen martyrs w

BALANCE J

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 and chaotic riots of colours as they were in his later pastel

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

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

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

um/ ayon mkha gro i gling/ rgya yul nam mkha chad chod sogs gar bzhugs. 73 see white 1985. 74 it is important to note that protector deities are not strictly ahistorical. certainly, deities often act within time and are tied to various events associated with political history. that tsiu marpo is associated with an oracle lineage to be discussed in chapter 5 illustrates his direct influence on the world of recorded events. aside from this, some 38 nonetheless, innate incongruities are worth exploring for the nuances they reveal in the propagation of deity narratives and origins. the unprecedented elegant explanations happens to be an excellent resource for providing and comparing the multiple variations of tsiu marpo s origin story as it exists in previous sources including the root tantra

demons on the battle fields of the malicious armies, just as the light rays on small trees [are conquered] by clouds. the assembly of the yogins, our retinue, and the young ones empower the chief with all the lords of riches by intensely increasing the outer and inner possessions and wealth, and such, and by increasing the six guards and protections during the day and night. in the whole perfect world of ecstatic glory, since the powerful government531 which invites guests abides in prestige, it is exceedingly superior. because of this, it has the superior performers of the four immeasurable actions. because of this, the great ocean of the tradition of learned jampel( jam dpal)532 is churned by the embracers of the earth with exposition, debate, and composition (10b) the essence of the ne

BLAVATSKY H P ANTHROPOGENESIS

e later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. as the invisible logos, with its seven hierarchies (represented or personified each by its chief angel or rector, form one power, the inner and the invisible; so, in the world of forms, the sun and the seven chief planets constitute the visible and active potency; the latter "hierarchy" being, so to speak, the visible and objective logos of the invisible and (except in the lowest grades) ever-subjective angels. thus- to anticipate a little by way of illustration- every race in its[[vol. 2, page] 24 the secret doctrine. evolution is said to be born under the direct

the stanzas in book i. showed the genesis* of gods and men taking rise in, and from, one and the same point, which is the one universal, immutable, eternal, and absolute unity. in its primary manifested aspect we have seen it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the pythagorean triangle. when the triangle is complete it becomes the tetraktis, or the triangle in the square, and is the dual symbol of the four-lettered tetragrammaton in the manifested kosmos, and of its radical triple ray in the unmanifested, or its noumenon. put more met

ar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when the monster little heeding. pounces with his mouth of venom at the head of lemminkainen. but the hero, quick

e celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for the world of the archetypes. the phenomenal world receives its culmination and the reflex of all in man. therefore he is the mystic square- in his metaphysical aspect- the tetraktis; and becomes the cubeon the creative plain. his symbol is the cube unfolded* and 6 becoming 7, or the[[diagram] three crossways (the female) and four vertically; and this is man, the culmination of the deity on earth, whos

s only on our terrestrial plane. but even in chemistry hydrogen "would be the only existing form of matter, in our sense of the term* and is very nearly allied to protyle, which is our layam. it is the father and generator, so to say, or rather the upadhi (basis, of both air and water, and is "fire, air and water" in fact: one under three aspects; hence the chemical and alchemical trinity. in the world of manifestation or matter it is the objective symbol and the material emanation from the subjective and purely spiritual entitative being in the region of noumena. well might godfrey higgins have compared hydrogen to, and even identified it with, the to on, the "one" of the greeks. for, as he remarks, hydrogen is not water, though it generates it; hydrogen is not fire, though it manifests o

BLAVATSKY H P COSMOGENESIS

e archaic ages is now permitted to see the light, after long millenniums of the most profound silence and secrecy. i say "a few truths" advisedly, because that which must remain unsaid could not be contained in a hundred such volumes, nor could it be imparted to the present generation of sadducees. but, even the little that is now given is better than complete silence upon those vital truths. the world of to-day, in its mad career towards the unknown- which it is too ready to confound with the unknowable, whenever the problem eludes the grasp of the physicist- is rapidly progressing on the reverse, material plane of spirituality. it has now become a vast arena- a true valley of discord and of eternal strife- a necropolis, wherein lie buried the highest and the most holy aspirations of our

k of the former- through the cycle of incarnation (or "necessity) in accordance with cyclic and karmic law, during the whole term. in other words, no purely spiritual buddhi (divine soul) can have an independent (conscious) existence before the spark which issued from the pure essence of the universal sixth principle- or the over-soul- has (a) passed through every elemental form of the phenomenal world of that manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its karma, thus ascending through all the degrees of intelligence, from the lowest to the highest manas, from mineral and plant, up to the holiest archangel (dhyani-buddha. the pivotal doctrine of the esoteric philosophy admits no privileges or special g

one, because it is infinite. it is triple, because it is ever manifesting" this manifestation is triple in its aspects, for it requires, as aristotle has it, three principles for every natural body to become objective: privation, form, and matter* privation meant in the mind of the great philosopher that which the occultists call the prototypes impressed in the astral light- the lowest plane and world of anima mundi. the union of these three principles depends upon a fourth- the life which radiates from the summits of the unreachable, to become an universally diffused essence on the manifested planes of existence. and this quaternary (father, mother, son, as a unity, and a quaternary, as a living manifestation) has been the means of leading to the very archaic idea of immaculate conceptio

in book ii. the "sea of fire" is then the super-astral (i.e, noumenal) light, the first radiation from the root, the mulaprakriti, the undifferentiated cosmic substance, which becomes astral matter. it is also called the "fiery serpent" as above described. if the student bears in mind that there is but one universal element, which is infinite, unborn, and undying, and that all the rest- as in the world of phenomena- are but so many various differentiated aspects and transformations (correlations, they are now called) of that one, from cosmical down to microcosmical effects, from super-human down to human and sub-human beings, the totality, in short, of objective existence- then the first and chief difficulty will disappear and occult cosmology may be mastered* all the kabalists and occulti

cle, the second line and the cube (or 13514; and when the point having generated a line, thus becomes a diameter which stands for the androgynous logos, then the figures become 31415, or a triangle, a line, a cube, the second line, and a pentacle "when the son separates from the mother he becomes the father" the diameter standing for nature, or the feminine principle. therefore it is said "in the world of being, the one point fructifies the line- the virgin matrix of kosmos (the egg-shaped zero- and the immaculate mother gives birth to the form that combines all forms" prajapati is called the first procreating male, and "his mother's husband* this gives the key-note to all the later divine sons from immaculate mothers. it is greatly corroborated by the significant fact that anna (the name

BLUE EQUINOX

ocean of the stars! liber lxv 81 52. o thou son of a light-transcending mother, blessed be thy name, and the name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! 58. but i am the fool

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 the equinox 86 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. 34. on the threshold stood the ful

i invoke thee. oh thou, who when i think of thee art god, who when i cease to think of thee art my self, may i be lost in thee. yet never shall i be lost, for thou art, who art not. oh beloved, i come to thee when i realize that never have i moved through all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying .i am the infinite circle. if i worship the circle, thou laughest, saying .i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attem

in dharana, the sixth stage. dharana has been explained thoroughly in book 4, q.v. the equinox 32 78. when thou hast passed into the seventh, o happy one, thou shall perceive no more the sacred three, for thou shalt have become that three thyself. thyself and mind, like twins upon a line, the star which is thy goal, burns overhead. the three that dwell in glory and in bliss ineffable, now in the world of maya have host their names. they have become one star, the fire that burns but scorches not, that fire which is the upadhi of the flame. it would be a mistake to attach more than a poetic meaning to these remarks upon the sacred three; but ego, non-ego, and that which is formed from their wedding, are here referred to. there are two triangles of especial importance to mystics; one is the

of the heart. is too high-winged for thee. if thou need.st help thyself and fearest to offer help to others,.then, thou of timid heart, be warned in time: remain content with the .eye doctrine. of the law. hope still. for if the .secret path. is unattainable this .day. it is within thy reach .tomorrow. learn that no efforts, not the smallest.whether in right or wrong direction.can vanish from the world of causes. e.en wasted smoke remains not traceless .a harsh word uttered in past lives is not destroyed, but ever comes again. the pepper plant will not give birth to roses, nor the sweet jessamine.s silver star to thorn or thistle turn. behold what is written for a parable in the .great law: let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hew

BOOK OF ENOCH

in front of him, and they will bless, and praise, and celebrate with psalms, the name of the lord of spirits. 48.6] and because of this he was chosen, and hidden in front of him, before the world was created, and forever. 48.7] but the wisdom of the lord of spirits has revealed him to the holy and the righteous, for he has kept safe the lot of the righteous, for they have hated and rejected this world of iniquity. and all its works and its ways they have hated in the name of the lord of spirits. for in his name they are saved and he is the one who will require their lives. 48.8] and in those days the kings of the earth, and the strong who possess the dry ground, will have downcast faces because of the works of their hands, for on the day of their distress and trouble they will not save th

BOOK OF JASHAR

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

ificant in the forests. so god is angry and impatient for the agricultural revolution to begin. thus, in this story, technological stagnation (rather than some moral depravity or injustice) is the source of god's anger at the beginning of the story of noah. recalling the introductory creation sequence in section 1 may give us some clues as to why god should be so dissatisfied with the paleolithic world of forests. as the setting for a story, a world dominated by trees would probably be much less interesting than a world dominated by animals; and a world dominated by humans should have the greatest potential of all for a good story, because of the human abilities to hope and dream and to distinguish good and evil. to achieve dominance of the world, however, the humans must change from preda

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

BOOK OF PLEASURE

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

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

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

ake little note of some seemingly trivial shred of a half-remembered dream. the apparently silly antics depicted in some dreams appear little more than the doodling of an off-duty head! other more bizarre and frightening events cause the dreamer to wish that he might have no more of them. in either case the individual is likely to give little importance to these strange vignettes from the unknown world of sleep. but modern research continues to explore the dream world with intensity. are dreams important, telling you things that could be to your advantage, or are they simply "night-time movies" to entertain your unconscious mind while your conscious rests? according to research data, you average seven dream periods each of up to forty-five minutes duration every night of your life. scienti

y changes to greatly benefit your life and that of your friends. you are given detailed instructions for making and using the gris-gris (charm) bags only casually or mysteriously mentioned by other writers. malbrough not only shows how to make gris-gris bags for health, money, luck, love and protection from evil and harm, etc, but he also explains how these charms work. he also takes you into the world of doll magick; using dolls in rituals to gain love, success, or prosperity. complete instructions are given for making the dolls and setting up the ritual. hoodoo magick can be as enjoyable as it is practical, and in this fascinating book you can learn how to be a practitioner, working your spells and charms for yourself or for others. learn the methods which have been used successfully by

the atom it's all there, but you have to learn to release it and apply it constructively. if you can see it. in your mind's eye. you will have it! it's true: you can have whatever you want but there are "laws" to mental creation that must be followed. the power of the mind is not limited to, nor limited by, the material world creative visualization enables man to reach beyond, into the invisible world of astral and spiritual forces. some people apply this innate power without actually knowing what they are doing, and achieve great success and happiness; most people, however, use this same power, again unknowingly, incorrectly, and experience bad luck, failure, or at best unfulfilled life. this book changes that. through an easy series of step-by-step, progressive exercises, your mind is a

CASE PAUL F THE BOOK OF TOKENS

the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the passage from the world of ideas into the world of form. expressing myself, i take form in substance, but the power which worketh in that substance is the sovereign force of mine outflowing ideas. 2 consider well, o israel, the knowledge of me which thou hast in the sacred letters. for with them, even as it is written, hath the universe been created. 3 in aleph i present myself as the source of life eternal, self-d

at is within, because 434 digits to 11, the half of 22. the letter-name, d l th, is concealed in the saying "the lord is a man of war, because the hebrew for "man of war, used in exodus 15: 3, is ish milkhamah, a i sh m l ch m h, which has the value 434, the same as the letter-name. atziluth is the highest of the four qabalistic "worlds. it is the archetypal world, practically the same as plato's world of ideas. below it is briah, the creative world, or world of mental patterns. below briah is yetzirah, the world of formation, or plane of invisible forces. the fourth, and lowest, plane is assiah, the material world, or world of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of th

t to the letter daleth, which precedes heh in the alphabet [60] c o m m e n t on h e h 12 "eternal fugitive" is from the proper name agee, a g a "fugitive, probably derived from the arabic. its numeral value is 5, the same as the letter h "food, in hebrew is bag, b g, a word derived from the persian. its numeral value also is 5 [61] the meditation on vav* 1 as that which uniteth all things in the world of the manifest, i am rightly made known by vav, the nail. because i am all, and in all, therefore am i the link or bond which joineth together the parts of the fabric of existence. in all the universe there is no break. by bonds indissoluble each point is fastened to every other. 2 behind the separate existences is the unity of my being, which is as a net, gathering together all these many

hedge of protection, enclosing the field of existence. in this field thou dwellest, and i am thy defense against the darkness which is without. yet is this hedge of safety also a wall of limitation, and the darkness against which it defendeth thee is the radiant darkness of the limitless light, too brilliant for thine eyes. 2 for within the wall of limitation is the field of mine activity in the world of manifestation. this, also is that which the wise call the path of the house of influence, for into it descendeth the influx of my power. because it seemeth to be set apart, it is also the field of sin and of punishment, because limitation is the root of failure, and sin is but the missing of the target of perfection [83] t h e book o f t o k e n s yet as the archer gaineth skill by reason

onment, and hence it is essentially destructive in its effects upon existing conditions, for it destroys the old to build the new "in this connection observe that scorpio is the house of mars by night, in contrast to aries which mars rules by day. in the tarot, nun corresponds to death, while heh, the letter corresponding to aries, is attributed to the emperor. death is the ruler of form, and the world of formation, as the emperor is the ruler of the creative world. that is to say, all forms must change, and what changes them is imagination "the universal imagination performs the greater transformations, but the imagination of man is no different, save in degree. in fact, the imagination of man is the universal imagination at work in a particular localized center. the same power works thro

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

safety to travellers far from home, o guide and keeper of all* pass the crystal next through the incense, saying: enter through this fragrance, the healing and nurturing powers of raphael, teacher and uplifter of the spirit* hold the crystal over the child or symbol and circle it deosil, saying: endow, o raphael [name the child] that he/she may pass between the dimensions and be as at home in the world of spirit as of matter* place the crystal in the bowl with the others and blow out the candles, ending with the raphael candle, sending the light to the child and allowing the incense to burn through. again, spend time in a positive family way* on the fifth day at the same hour, light the four candles, then the blue candle of sachiel and some sandalwood incense* take a lapis lazuli and pass

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

by water. they believed that on death human beings would pass into the other realm, a land paralleling that of the living and inhabited by ancestors, ghosts, and spirits who were able to affect the lives of those in the earthly realm. many representations of the kongo universe show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas "enfolding" an "islandlike world" that enjoined the three spheres. human beings, according to this model, exist in the middle domain, between earth and sky. both yoruba and kongo c

vation, the prevalence of the living dead, and the awesome powers of conjuration" the prominence of gullah jack and several other conjure practitioners as leaders in the vesey plot suggests that african-based spirituality and supernatural traditions did not present a conflict for the other conspirators.[20] in the cases of the nat turner and denmark vesey conspiracies, we find evidence in the new world of a spiritual orientation that is reminiscent of african traditions. it is survivalistic and militant; it emphasizes empowerment, manifestations of supernatural force, and collective rituals of protection and self-defense. its leaders are believed to possess visionary gifts and miraculous abilities. these resistance movements sometimes occur in contexts where indigenous african religions an

a consequence of supernatural harming. claims of supernatural injury were constantly voiced in narratives by slaves and former slaves. in considering stories of supernatural conjure harming, we sift through charge after charge leveled by blacks against other blacks for malevolent spiritual practices. far from a picture of fraternal solidarity, conjure beliefs depict black americans as living in a world of dissension and discord. jealousy was often cited as a chief motivation for supernatural attacks. mary jackson of atlanta, georgia, related the tale of a woman who became convinced that her entire neighborhood was resentful of her financial success. this woman, she claimed, became stricken by a mysterious illness sent by those who thought she had become "more than anyone else" because, in

ttle that ran on the side of the cheek when one slept, was the bridle that the witch rode by" to stroyer and other bondpersons, witchcraft beliefs were normative "i held the idea that there were such things, for i thought that the majority of the people believed it" he wrote "and that they ought to know more than could one man"[67] some accounts of witchcraft illuminate the dark dimensions of the world of the imagination of the enslaved. william grimes, a fugitive bondman, recorded with frank conviction his belief that a witch occupied the very household in which he was employed "i slept in the same room with [the slave woman, frankee] under the kitchen" claimed grimes in his autobiography "i was convinced that this creature was a witch, and would turn herself into almost any different sha

s formulated in terms of african american initiative. the theme of self-help emerged as a practical and ideological strategy by which blacks could achieve racial advancement. improvement of character, it was believed, would present a strong collective challenge to white perceptions of black inferiority. thus it was with great ambivalence that african americans in all walks of life scrutinized the world of their former bondage. as robert russa moton, a student at a freedmen's college and a member of the advancing generation of sons and daughters of the slaves, observed "the conditions under which we live c have created in the race an anxiety and an earnest desire that every effort the negro puts forth shall be of the best" undergoing acculturation into a realm of new possibilities, african

CHRONOLOGIA RORISPERGIUS

ht to have composed a basic hebrew grammar. among bacon's disciples, the franciscans william de la mara, gerard of huy, and henry of cossey also demonstrated a good command of the hebrew language and a familiarity with various rabbinic commentaries on the bible -jeremy cohen "the friars and the jews",1982. 1220 prose edda. 1221 d. najm ad-din al-kubra. sufi who formalized initiatory stages in the world of imaginal('alam al-mithal. 1221-74 bonaventure mininster general of the franciscan order from 1257 "salvation only comes through wisdom "the soul has to be reordered according to a process of hierarchization that restructures the soul according to its place in god's design and to its true image, that is, both among other creatures above and below it, and within itself""just as human nature

COSIMANO CHARLES ELEMENTARY PSIONICS

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 the only game in town as far as teaching tech is concerned so there is no longer the need for the extreme details of the first edition. but here it is and i hope you

this is harmless silliness. other times the person goes out and buys a purple robe and convinces brainless movie stars that the science-fiction voice is that of an enlightened being from another world. assuming that you are able to avoid the pitfalls of this, you will find the experiment to be fascinating. just be sure to keep your skeptic hat firmly on your head and never forget that there is a world of difference between having an open mind and an empty head. the end of it all congratulations again. you ve survive to the final chapter. now you are going to learn how to put everything together and use it at the same time. ready? here we go! first, we need a hypothetical situation. let s take something common, like job hunting. in order to get the job you want, you must first find a place

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

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ple who don't think constructively and questioningiy don't even realise it. michael timothy, the anti-intellectual ethic 1 chapter 1 the veil of tears e have all, at some time, looked at the world around us and asked the same questions. why does life have to be such a struggle? why do we know so little about who we are and the purpose of our lives? why is there so much conflict and suffering in a world of such beauty and such riches? in search of the answers to these and so many other questions, i'm going to ask you to suspend your programmed 'here and now' responses and open your infinite mind to much greater possibilities. i don't use the word 'programmed' in a patronising way, because we are all programmed by the messages and beliefs we constantly hear in our childhood, through the medi

on and extravagance, the most powerful of all the means invented by foreigners for the undoing of the republic; i mean the impure apostles of atheism and the immorality that is at its base" paper power 51 at 2am that night, robespierre was shot and the next day he was taken to the guillotine. he was getting too close to speaking the truth about the 'glorious' french revolution, and in the strange world of the illuminati/ elite, that meant he had to go. think on that, those of you in the brotherhood who believe you are in control of events. stop now, let me have the information you have about what is going on, and get the hell out of it before you become another robespierre or egalite! from the french revolution we can see the elements of manipulated wars and revolutions that are common to

every student of science would benefit enormously from reading it. but, of course, most people don't read such evidence. they go through the schools and university system and absorb all the accepted claptrap that originates from darwin's time. this affects the way many of them see themselves and life in general, and, as we have discussed, they create that reality in the world around them. it is a world of "what's the point? we are only cosmic accidents after all, and life is about the survival of the fittest. no room for sentiment; it's everyone for themselves. a movement which has emerged from the darwin view of life is called humanism, another vehicle for manipulation, even though the overwhelming majority of its advocates will not realise it. still today, organisations like the committe

k, pearl harbor, the story of the secret war,26 by george morgenstern, which sets out in great detail how the japanese were goaded into the attack on pearl harbor, hawaii, on december 7th 1941. for four years before the attack, the roosevelt administration had been intercepting and decoding secret japanese messages. they knew that the japanese intended to alert their diplomatic centres around the world of a decision to go to war through a false weather report during the daily japanese language short-wave news broadcast. the forecast of 'east wind rain' indicated war with the united states 'west wind clear' would mean a decision to go to war with britain and british and dutch colonies in the east, while 'north wind cloudy' meant war with russia. as a congressional investigation27 heard in 1

was selected for president by rockefeller and brzezinski and the whole elite network of money, media, and dirty tricks were used to ensure he was elected. carter was another puppet president controlled by the elite. his speeches in his election campaign were written by brzezinski and none could have been more insulting to the truth than his acceptance speech for the democratic nomination. in the world of politics you don't tell people what you stand for; you tell them what they want you to stand for. when you look at carter's background, what greater example of this could there be than when he spoke of..a political and economic elite who have shaped decisions and never had to account for mistakes nor to suffer from injustice. when unemployment prevails, they never stand in line looking fo

DAVID ICKE CHILDREN OF THE MATRIX

ter with the body of a serpent. this sounds very much like set of the egyptians and ogo in the myths of the dogon. other amphibious entities in chinese tradition are emperor yu (yu relates to reptiles) and his father gun (a name relating to fish, and chinese drawings of their historical, mythological characters are similar to those drawn by the dogon. today there are streams of reports across the world of people seeing ufos flying in and out of seas and lakes, not least at lake titicaca in peru/bolivia, the highest navigable lake on earth. the respected ufo researcher, timothy good, gives many examples of this phenomenon in his book, unearthly disclosure (century, united kingdom, 2000. he calls these craft usos, or unidentified submergible objects, and includes the accounts of witnesses wh

s appear to be vast and populate many parts of the galaxy, and so, as with humanity, some will have a positive agenda, some will be neutral, and others will desire to control. researcher frans kamp believes that the more positively motivated nordic extraterrestrials fled from atlantis to the himalayas and have operated from there ever since.2 certainly there are many legends in that region of the world of tall, blue-eyed, blond-haired "supermen" living under the ground or within mountains, very much along the lines of that american pilot's experience. many of these entities may not even be of our density or dimension. as i've outlined, creation consists of infinite dimensions of life vibrating at different speeds. some beings know how to change their frequency range and dip between these d

in folklore across the world and they were often known as the "shining ones, the same as the anunnaki and the "gods" under other names in ancient texts. even a brief glance at the basic themes of these stories confirms that they are talking about the same "extraterrestrials" that abductees and researchers of today's underground bases are describing. the name in norse folklore for this underground world of caverns, tunnel networks, and even vast cities, is niflheim. the close similarity to nefilim is obvious and they were said to reside within the earth. the norse people said that niflheim was ruled by the death goddess, hel. these subterranean networks could be accessed through the mounds and hill forts built by the ancients and the mountains, hills, and lakes they held to be sacred. these

as revealed in the symbolism archive on my website. there are many reports of shape-shifting reptilians at military bases and medical facilities. the author and researcher john keel has gathered together reports of flying reptiles seen by many people. these are known as "pterodactyloid-hominoid mothmen, flying serpents, or winged draco. these align with ancient and modern descriptions across the world of the "royal" reptilians from the draco constellation with their wings, tails, and horns. keel compiled his findings in a book, the mothmen prophecies (signet books, new york, 1976. here is a sample..according to her story, connie [carpenter, a shy, sensitive eighteen-year-old, was driving home from church at 10:30am on sunday, november 27, 1966, when, as she passed the deserted greens of m

hat included illuminati agents francis bacon and john dee among its earlier membership. he was also a grand master of the scottish rite of freemasonry and the head of british intelligence. one of his operatives was helena blavatsky, a contact told me, and bulwer-lytton is often referred to in her book, isis unveiled. he is best known for his work, the last days of pompeii, but his passion was the world of esoteric magic. so what is this vril force in the blood that bulwer-lytton wrote about? it was known by the hindus as the "serpent force" and relates to the genetic make-up of the body that allows shape-shifting and conscious interdimensional travel. the vril force is, yet again, related to the reptile-human bloodlines. another big influence on hitler was the bulwer-lytton novel the comin

DAVID ICKE THE BIGGEST SECRET

dvance throughlearning and experience. there was clearly an infusion of highly advanced knowledgethat was later lost to most people. in every culture throughout the world are ancientstories and texts which describe the gods who brought this advanced knowledge. thiswould again explain the mystery of how the ancients had a phenomenal understandingof astronomy. there are endless legends all over the world of a time they call thegolden age, which was destroyed by cataclysm and the fall of man. the ancientgreek poet, heslod, described the world before the fall:man lived like gods, without vices or passions, vexation or toil. in happy companionshipwith divine beings (extraterrestrials, they passed their days in tranquillity and joy, livingtogether in perfect equality, united by mutual confidence

fice, blooddrinking and other abominations that would take your breath away. yes, i am talkingabout some of the biggest royal, political, business, banking and media names on theplanet. people like henry kissinger, george bush, the british royal family and manyother presidents, prime ministers and members of royalty. fantastic? of course it is, butsince when did the truth not sound fantastic in a world of such denial and illusion?three of the principle elements of the babylonian religion were fire, serpents and thesun. i should explain their focus on the sun because it is a vital part of the story. most55of the global population worshipped the sun for its obvious gifts of heat and light and theeffect this had on their crops and well-being. however, within the hierarchy of the babylonbrothe

ld =illumination; a cross of silver= purification; a cross of base metals= humiliation; and across of wood= aspiration. the latter relates to the constant symbolism of the tree andsaviour god figures dying on trees or wooden crosses. some of the pagan mysteryceremonies involved the student hanging from a cross or lying on an altar in the shape ofa cross.29 it symbolised the death of the body, the world of physical domination anddesire, and opening to the spiritual self. the driving in of nails and the flow of blood isyet more mystery school symbolism. the crucifixion of jesus was an allegory, asymbolic event written to carry a hidden meaning. it did not physically happen, you arejust meant to think it did. and what of the physical resurrection from the dead by jesus?st paul is quoted as sa

.land covered in blood, fear, and pain, for the foundations of the organisation designedto do the same to human beings.the un is a trojan horse for world government and it sits atop a vast network oforganisations which present themselves as serving the people when in fact they areproblem-reaction-solution(second world war) 236fronts for the most grotesque manipulation, not least in the developing world of africa,asia, south and central america. the un network includes the world healthorganisation (who, a wholly-owned subsidiary of the anglo-american-swisspharmaceutical cartel with its interlocking leadership. the who tell the world there isgoing to be an epidemic of something or other and its controllers, the pharmaceuticalcorporations, provide the vaccine. another problem-reaction-solutio

ld be contacted telepathically by those who knew the secret to the esoteric mysteries.240today we call this process of communication channelling. there are many ufosightings and much research which indicate that there are secret underground andunderwater bases for extraterrestrials around the world, central asia among them. thisconnects with the endless legends and ancient traditions all over the world of a masterrace living within the earth. the belief in the masters and the great whitebrotherhood of discarnate entities promoted by people like the theosophical psychic ofthe post-blavatsky period, alice bailey, is a theme that remains well entrenched in whatis known today as the new age movement. alice bailey founded the arcane esotericschool. she claimed to channel an entity she called th

DAVIDSON DAN SHAPE POWER

eans out the four lower bodies so the other movements are more effective. do this at least three times. scoops- fills up the four lower bodies with huge amounts of energy. do this at least three times. snips- sets up a personal, protective, energy field and cuts one free of negative energy projections and connections with others. do this around your whole body. sweeps- clears the locality and the world of negative energy patterns, destructive aetheric records and establishes a focus of constructive energy. do this in a complete circle twice. cutter- do once or twice again to do more cleanup of the four lower bodies. scoops- do twice again to really charge up the four lower bodies. end in standard pose while giving gratitude to the universe. results from the four energy movements we have fo

DEITUS

create, explore, discover, learn, and produce. a cycle of restriction does not, however, undo all of the gain made during a cycle of expansion. the universal subconscious is progressively becoming healthier through each new cycle of expansion. it may seem strange that i say a cycle of expansion (a satanic age) is healthy and a cycle of restriction is unhealthy. one need only compare, however, the world of today with that of europe in the middle ages. in a time when the church was the center of men s lives and religion superceded personal freedom, people were being flayed or burnt alive, drowned, or stoned for the mildest of offenses. today, we value individual freedom and expression of thought and place the needs of individuals before the laws of religion. in this satanic age society consi

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

ed in three canadian provinces on a number of charges. he was deported from the us to stand trial. he received another six months in jail and three years of probation. during his run from the police, he claimed to have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to f

the right-side of the brain, the part responsible for artistic talent, and not the left-side of the brain, the part responsible for logic and reason. it is the subconscious mind, the irrational mind, the artistic mind with its dreams, fantasies, and intuitions which is responsible for the "reception" and "transmission" of these telepathic signals. beneath the surface of man's conscious mind is a world of fantasy and wonder to which the rational mind is an "outcast. as long as the rational mind is excluded from the subconscious, it will question the existence or importance of anything involving the subconscious to which it is not a part. hence, the skeptic will question the validity of magic even when he is influenced subconsciously by the will of others. only he who would practice the mag

DIABOLUS

t is written in the treatise on the left emanation that samael and lilith were born as one, a fire born dual headed angelic force which was too individualistic to contain by it s creator. the first prince and accusing demon is samael, called evil because he desires to mingle with the force of light from which he is a part of. at their creation they both were separated, lilith going forth into the world of man and samael going his own way with his angels. it is suggested that samael has an entourage of seventy chancellors, or angels. however, in watcher lore it is over 200 seraphs. in this tradition it is made clear that samael and lilith were born as one, similar to the form of adam and eve who were also born as one, reflecting what is above. this is the account of lilith which was receive

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

rimary 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 matter, but denser than mind. in the psyche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-physical level of existence whi

of oven. in sex magick (q.v) the penis. attack, psychic: an attack on a person using magickal or psychic methods. in reality they are very rare, almost non-existent. when they do occur they are usually caused by a current of anger or rage (or other strong emotion) and hit you at your "weakest link" atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of archetypes or emanations. augur: any number of high ranking ancient roman priests who were considered oracles, performing divinations (q.v) for the good of the state or private citizens. augurs were astrologers, and diviners which interpreted such omens as the flight of birds or the occurrence of thunder and lightening. they were of the noble class, and wore white robes, trimmed in purple

.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified them to modern usage, while retaining the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. brujeria: although based on voodoo (q.v, brujeria has a distinctly hispanic-american flavor, being the spiritual/magickal system of the barrio. buddhism: a religion and philosophy of life based on the teachings and example gautama siddhartha, the buddha. siddhartha was an indian prince who followed the teachings of hinduism, and lived during the sixth (6th) century before christ

d. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the four kabalistic worlds. assiah: pronounced "ahs-sie-ah" the fourth of the four kabalistic worlds in descending order. it means world of creation. atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of archetypes or emanations. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. yetzirah: pronounced "yeht-sihr-ah" it is the third of the four kabalistic worlds in descending order. it means world o

given to jesus by christian kabbalists during the renaissance, who used it as the supreme word of power (q.v) in their magick and worship. they intended it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third of the four kabalistic worlds in descending order. it means world of formation. yetzirah, sepher: hebrew for "the book of formation" considered to be the first kabalistic book. re-produced in a.e. waite's (q.v) the holy kabbalah, and s.l macgregor mather's (q.v) the kabbalah unveiled. yhvh: the tetragrammaton (q.v. the ultimate, unpronounceable, supreme name for god/goddess. a code for the ultimate name of divinity, indicating that the divine being is a bl

DION FORTUNE CEREMONIAL MAGIC UNVEILED

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

ation. 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 atziluthic world

hich may be changed" why this is so may readily be seen when we remember that in hebrew a letter is also a number, and the numbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a single being, but through different types of beings, which are called the angelic hosts or choirs. 18. the assiatic world is not, strictly speaking, the world of matter when viewed from the sephirotic standpoint, but rather the lower astral and etheric planes which, together, form the background of matter. upon the physical plane the divine emanations manifrst through what may not inapdy be called the ten mundane chakras, likening these centres of manifestation to the centres that exist in the human body, an exact analogy. these chakras are the pr

the veils of negative existence, as they are called. but for all practical purposes we can understand the nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of manifestation, we find a preceding existence. it is only when we are content to draw the veil of negative existence across the path which leads back to beginnings that we get a background against which a first cause becomes visible. and this first cause is not a rootless origin, but a first appearance on the plane of manifestation. thus far and no farther can the mind go back; but we must

r our final consideration the scphitah malkuth, the kingdom of earth. this sephirah differs from the others in several respects. firstly, it is not part of any equilibrated triangle, but is said to be the receptacle of the influences of all the others. secondly, it is a fallen sephirah, for it was cut off from the rest of the tree by the fall, and the coils of the stooping dragon arising from the world of shells, the kingdoms of unbalanced force, separate it from its brethren. behind the shoulder of the queen, the bride of microprosopos (malkuth, the serpent rears his head, and here is said to be the place of severest judgments. the sphere of malkuth abuts upon the hells of the averse sephiroth, the qliphoth, or evil demons. it is the firmament whereby elohim separated the supernal waters

briah, mystical qabala page 42 and so on consecutively down the planes, the malkuth of briah giving rise to the kether of yetzirah, the malkuth of yetzirah giving rise to the kether of assiah, and the malkuth of assiah, in its lowest aspect, abutting upon the qliphoth. 3. it is atziluth, however, which is considered the natural sphere of the sephiroth as such, and for this reason it is called the world of emanations. it is here, and here only, that god acts directly and not through his ministers. in briah he acts through the mediation of the archangels, in yetzirah through the angelic orders, and in assiah through those centres which i have named the mundane chakras-the planets, elements, and signs of the zodiac [page 62] 4. we have, then, in these four sets of symbols a complete system of

DONALDTYSON CORONZON

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

ELLIS LOW TWELVE 1907

ever since we left the fort "i admit that i have a fondness for him and he seems to like me "well, one word; keep a special eye on him. you will low twelve 45 have a better chance than any one else; he may have been playing for the opening that is coming to-night. at the first proof of treachery on his part "i understand" i interrupted "i'll do it" the rest which we gained among these hills did a world of good. we had halted about noon, and it was five or six hours later when we rode slowly to the north, with the ridge between us and the spur among which we believed the hostiles were watching for our coming. our indian scouts kept well in advance and could be counted upon to give timely warning. it was certain that the apaches had some of their own scouts out, and the utmost caution was ne

EMPERORS NEW RELIGION CHURCH OF SATAN

ul techniques to beguile unwary people into following one s wishes. the double-talking and two-facing of the church of satan s current administration provides followers and prospective followers with just what they want to hear, hiding the many opposing views, which are told only to other people that want to hear those views. in the the emperor s new religion copyright 2002 ole wolf page 23 of 30 world of con artists, this is a form of cold reading, except that the church of satan raises the temperature to both warm and hot readings, drawing on a priori knowledge about those that it addresses and tailoring the replies accordingly. intentional or not, the ambiguous texts of the church of satan fit the traditional structure of statements characterized by the barnum effect, and the church of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cal index. first, the internet resources section gives websites, broken down into subject groups, for organizations, societies, print products, and personalities. the second addition is the general bibliography, which collects academic resources into one alphabetic listing. the standard general index provides readers with access to significant people, movements, cultures, and phenomena within the world of occultism and parapsychology in one alphabetical arrangement. acknowledgments i want thank those who have assisted me in the work of this edition. my colleagues jerome clark, marcello truzzi, chas clifton, tim ryan, and macha nightmare have revised entries that are especially relevant to their areas of research and expertise. i also wish to acknowledge marco frenschkowski who surveyed the

cedures, the most typical being different types of body probes. the ufo community had to deal with accounts of people having direct contact with entities in control of spacecraft. these were most often stories of friendly contact with extraterrestrials who brought a message of warning about the current trend of society which should be countered by a new awareness of the earth s role in the larger world of spiritual realities. the people claiming these kinds of relationships with extraterrestrials were labeled contactees and largely dismissed by ufologists. the first reports that fit what was to become the general pattern of abduction stories came in the 1960s. in 1961, a new hampshire housewife, betty hill, reported a ufo sighting to nicap (the national investigations committee on aerial p

ndians were displayed in their fire ceremonies and in handling hot substances, accounts of which performances pertain to various tribes. it is said that chippewa sorcerers could handle with impunity redhot stones and burning brands, and could bathe the hands in boiling water or syrup; such magicians were called fire-dealers and fire-handlers. there are authentic accounts from various parts of the world of fire-dancers and fire-walks among barbarous races, and extraordinary fire acts are performed also among widely separated indian tribes. among the arikara of what is now north dakota, in the autumn of 1865, when a large fire in the center of the medicine lodge had died down until it became a bed of glowing embers, and the light in the lodge was dim, the performers ran with apparently bare

aced the other two above it; in the midst of all which, he says, is the son of god; no part of either is farther or nearer to him, yet are the three kingdoms circular about him. the visions of emanuel swedenborg date a century later, and describe his intimacy with the angelic world. the angels described to him in great detail a level of spiritual existence qualitatively different from the visible world of sensation. angelic realms in jewish thought jewish teachers have developed an elaborate doctrine of a heavenly hierarchy. some, such as bechai and joshua, teach that every day ministering angels are created out of the river dinor, or fiery stream, and they sing an anthem and cease to exist; as it is written, they are new every morning. this idea appears to be a misunderstanding of biblica

e is apparently perceptible to a dog even in a sack of 600 letters (see also anpsi) sources: boone, j. allen. kinship with all life. new york: harper& brothers, 1954. bozzano, ernesto. animals and psychic perceptions. annals of psychic science (august 1905. burton, maurice. the sixth sense of animals. new york: taplinger, 1973; london: dent, 1973. gaddis, vincent, and margaret gaddis. the strange world of animals and pets. 1970. reprint, new york: pocket books, 1971. kindermann, henny. lola; or, the thought and speech of animals. new york: e. p. dutton, 1923. lilly, j. man and dolphin. garden city, n.y: doubleday, 1961. lorenz, konrad. king solomon s ring. new york: time, 1962. lubow, robert. the war animals. garden city, n.y: doubleday, 1977. maeterlinck, maurice. the unknown guest. new h

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed. according to doyle, he died disbelieving that the phenomena of hypnotism were genuine. houdini and conan doyle (1933, by bernard m. l. ernst and hereward carrington, contains many interesting letters about houdini s strange adventures in psychic realms. modern debates with the death of houdini in 1926 and the decline of physical phenomena in the 1930s, the warfare between spiritualism and the world of stage conjuring faded, although it by no means died out. it entered the next era during the occult revival of the 1960s, with renewed claims of physical phenomena. as public attention to the paranormal again emerged, milbourne christopher, a modern illusionist skeptic and member of the occult committee of the society of american magicians, wrote several books attacking some of the more ob

lbourne. esp, seers and psychics. new york: thomas y. crowell, 1970. houdini: the untold story. new york: thomas y. crowell, 1969. the illustrated history of magic. new york: thomas y. crowell, 1973. reprint, london: robert hale, 1975. dingwall, e. j. and harry price, eds. revelations of a spirit medium. london: kegan paul, 1925. doerflinger, william. the magic catalogue, a guide to the wonderful world of magic. new york: e. p. dutton, 1977. doug henning s world of magic 2000. http/ doughenning.com. april 24, 2000. duprel, carl. experimental psychologie und experimental metaphysik. n.p, 1891. dunninger, joseph. inside the medium s cabinet. new york: david kemp, 1924. ernst, bernard m. l, and hereward carrington. houdini and conan doyle: the story of a strange friendship. london: hutchinson

vol. 1 of a history of experimental spiritualism, 2 vols, 1931, caesar de vesme wrote: we are in a fair way to recognize that we find (approximately) mana in the brahman and akasha of the hindus, the living fire of zoroaster, the generative fire of heraclitus, the ruach of the jews, the telesma of hermest trismegistus, the ignis subtilissimus of hippocrates, the pneuma of gallien, the soul of the world of plato and giordano bruno, the mens agitat molem which vergil drew from the pythagorean philosophy, the astral light of the kabbalists, the azoth of the alchemists, the magnale of paracelsus, the alcahest of van helmont, the pantheistic substance of apinoza, the subtle matter of descartes, the animal magnetism of mesmer, the will of schopenhauer, the od of reichenbach and du prel, the unco

and magic (1967.70. he gave special attention to the role of the so-called white witch in the history of witchcraft persecutions and also showed the interrelationship of witchcraft with ghost lore, spiritism, and the cult of the dead. maple wrote magic is a common bond uniting all races and creeds and therefore, possibly, the most democratic principle in the world. sources: maple, eric. the dark world of witches. london: r. hale, 1962. deadly magic. wellingborough, england: thursons, 1976. the domain of devils. london: r. hale, 1966. incantations and words of power. wellingborough, england: aquarian press, 1974. encyclopedia of occultism& parapsychology. 5th ed. maple, eric (william) 977. magic, medicine, and quakery. london: r. hale, 1968. the realm of ghosts. new york: a.s. barnes, 1964

f. w. thurstan observed in sittings with rosina thompson (light, march 15, 1901) that when a pineapple was to be materialized the smell and notion of it was in her head all day. he believed that ideas of forms, actions, and words that would manifest at a seance were placed in the medium s mind days beforehand. animal materializations one place where animals have made a noticeable impact upon the world of paranormal research has been in claims of their manifestation in the seances of materialization mediums. there are abundant accounts of such apparitions, the strangest reports being attributed to three polish mediums: franek kluski, jan guzyk and one burgik. it was claimed that guzyk materialized dogs and other animals, and kluski, a large bird of prey, small beasts, a lion, and an apeman

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

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ounting; yet so far it has proved exasperatingly tricky to establish that otherworldly experiences are also otherworldly events. the otherworld, perhaps, can happen to any of us at any time, but we may not live in it at least if we know what s good for us in the way that we live enclosed within the four walls of the physical structure in which we read these words. it is not wise to pass through a world of physical laws while distracted by all-encompassing dreams. even so, there is still a nobility to dreaming. there is also an undying appeal to the sort of romantic impatience that imagines new worlds bigger and more wondrous than our own, then xvi introduction brings these worlds and their marvelous inhabitants into our own. if extraordinary encounters are occurring only with otherwise hid

of tales amazing stories was running about an alleged underground realm populated by deros, demonic entities in possession of a fantastic atlantean technology, which they used to torment surface humans. in a variant of the legend, robert ernst dickhoff s agharta: the subterranean world (1951) contended that two and a half million years ago martians landed at antarctica, then 14 agharti the hidden world of shangri-la as depicted in the film lost horizon, directed by frank capra, 1937 (photofest) a tropical region, and created the first humans. then reptoid (that is, biped reptilian) venusians attacked, forcing the martians and their human associates to create two huge underground cities, connected by tunnels of vast length, in order to protect themselves. one of these cities was shambhala

mber: 83 86. evans-wentz, w. y, 1966. the fairy-faith in celtic countries. new york: university books. galde, phyllis, 1993. i see by the papers: more fairies seen. fate 46, 4 (april: 14 15. jones, t. gwynn, 1979. welsh folklore and folk-cus- tom. totowa, nj: rowman and littlefield. keightley, thomas, 1878. the fairy mythology. london: g. bell. macmanus, d. a, 1959. the middle kingdom: the faerie world of ireland. london: max parrish. marwick, ernest w, 1975. the folklore of orkney and shetland. london: b. t. batsford. narvaez, peter, ed, 1997. the good people: new fairylore essays. lexington: university press of kentucky. rojcewicz, peter m, 1984. the boundaries of ortho- doxy: a folkloric look at the ufo phenomenon. ph.d. dissertation, university of pennsylvania. sanderson, st ew a rt, e

tey-coo) is an entity who channeled through a young california t 241 woman, sanaya roman. roman first heard from him when she and a friend were vacationing in kauai, hawaii. at that time, he dictated a book-length manuscript on how to heal psychically and how to use the universal laws of energy to one s benefit. according to roman, tecu identified himself as a lord of time from the portals of the world of essence where all matter is created (roman and packer, 1987. he came to her a second time on another hawaiian trip. then she learned that he came from a universe of a different frequency, thus making communication difficult and infrequent. in that universe, energy is symmetrical. a jolly being, he took in good humor the difficulties he encountered trying to walk in roman s body. because i

saucer pilgrimage. amherst, wi: amherst press. vivenus the woman who called herself vivenus viv for short made her mark in the mid- 1970s to the early 1980s. she said she was a 258 vivenus venusian who replaced a woman, her exact physical double, who had committed suicide in a new york hotel on september 24, 1960. as she was brought to earth that night, she lost all memory of her life on venus, a world of love (vivenus, 1982. the memories returned seven years later, and she embarked on a mission to reform this corrupt, cruel planet. from christmas 1974 until mid-1982, viv walked an average of ten miles a day and preached the cosmic gospel to whoever would listen. when she wasn t preaching, she was playing guitar and singing interplanetary hymns. in 1980, she campaigned for her favorite pre

FAUST

through nerve and vein run on, new-glowing. was it a god who wrote these signs that still my inner tumult and that fill my wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions fragrant blessings bringing, from heaven through earth all onward wi

happen makes you quail, and what you ll never lose, always must you bewail. i am not like the gods! feel it i must. i m like the worm that burrows through the dust, that in the dust in which it lived and fed, is crushed and buried by a wanderer s tread. is it not dust that narrows in this lofty wall made up of shelves a hundred, is it not all the lumber, thousandfold light frippery, that in this world of moths oppresses me? here shall i find what is my need? shall i perchance in a thousand volumes read that men have tortured themselves everywhere, and that a happy man was here and there?why grinnest thou at me, thou hollow skull? save that thy brain, confused like mine, once sought bright day and in the sombre twilight dull, with lust for truth, went wretchedly astray? ye instruments, ye

grant it to his people is his task. but ah! what good to mortal mind is sense, what good to hearts is kindness, hands benevolence, when through the state a fever runs and revels, and evil hatches more and more of evils? who views the wide realm from this height supreme, to him all seems like an oppressive dream, where in confusion is confusion reigning and lawlessness by law itself maintaining, a world of error evermore obtaining. this man steals herds, a woman that, cross, chalice, candlestick from altar; for many years his boastings never falter, his skin intact, his body sound and fat. now plaintiffs crowd into the hall, the judge, encushioned, lords it over all. meanwhile in billows, angry, urging, a growing tumult of revolt is surging. great crimes and shame may be the braggart s toke

olympus wide domain. emperor. over the air i leave to you to reign; quite soon enough does one ascend that throne. mephistopheles earth, lord supreme, already is your own. emperor what brought you here to ravish us with sights directly out of the arabian nights? if like scheherazade you are inventive, be sure of every favour and incentive. be near whenever- as is oft the casei grutch at this poor world of commonplace. steward [enters in haste. ah, most serene, in all my life i never thought i could give you news of such high favour as this which richly blesses me and drives me here almost in ecstasy. bill upon bill has now been squared, the usurers talons have been pared. from hellish worry i am free! in heaven life can not happier be. commander-in-chief [follows in haste. arrears are paid

ou make, then thousand-fold last night conjurors multiplied what you did write; and that straightway the good might come to all, we stamped at once the series, large and small; tens, twenties, thirties, hundreds, all are there. you can not think how glad the people were. behold your city, once half-dead, decaying, now full of life and joy, and swarming, playing! although your name has blessed the world of yore, so gladly was it never seen before. the alphabet is really now redundant; in this sign each is saved to bliss abundant. emperor my people take it for good gold, you say? in camp, in court, sufficient as full pay? although amazed, still i must give assent. steward. the flight of notes we could nowise prevent; like lightning notes were scattered on the run. the changers shops open wid

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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

expands into a red giant, enveloping the planets that it had created, including the earth. then, the sun (known as elohim in hebrew and brahma in sanskrit) contracts its mass, reconstitutes its core, and spins off a new planetary system in which life is created and evolves. within the qabalistic worldview, the forty days that noah is said to have spent in the ark occurs two planes removed in the world of b riyah (creation. the genetic information regarding noah and his wife and all fauna and flora thereby existed in a formless state, as vibrational signatures in the world of b riyah (creation. this information then reemerged with the regeneration of life on the planetary mass in the world of asiyah (activity in matter. this extraordinary idea is also found in ancient sanskrit texts in the

efer hashmoth came back into the world again with the covenant of abraham.11 abraham gave the book to ishmael, isaac, and his offspring by his concubines.12 isaac s copy was handed down to master mosheh and was later sealed in the vault of the first temple of jerusalem. buried in the temple vault, access to the book was limited to those who had the psychic skill to see/read it in yetzirah (astral world of formation, and the strength to survive the impact of its power without shattering their shells.13 the powerful sefer hashmoth resurfaced in the early 1970 s, when it was transmitted through the gentleman responsible for the creation of the work of the chariot trust. for a series of nights, he would awaken in the early hours and record the succession of sinatic hebrew divine names and tree

as well as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the last high priest before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atziluth, their wings burn. the ascension by rabbi ishmael of the celestial chariot is a narrative allegory for the mystical ascent of the central column of the tree. 44' 8: h" 2: 2 2:e 8% another obscure but important treatise included among merkabah literature is the sefer raziel hagadol

olar opposite sefirah foundation/below. the tension between these two sefiroth 2" 2' 8+ manifests the descent of the central column of the tree. the unmanifest pure being of vast face in sefirah crown/above is reflected in the abysmal mirror of sefirah foundation/below as veils of illusion appearing as planes of existence (see figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three worlds of b riyah (creation, yetzirah (formation, and asiyah (making, activity. like sefiroth crown/above and foundation/below

FOCUS OF LIFE

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

, to incarnate pleasure by hope, control by fear; and to deify by morals; that cowards fear, and must needs promise pleasure of their sufferings; and they who had experienced "i" would have you destroy its body; and potential: verily, aaos realized that the origin of i, was for pleasurable procreation. but that things had been changed. aaos then pondered in his heart long over the geometry of the world of senses; and spake thus "how far short has realization fallen from original conception? have we not lived all things previous to the event? what is any desire but all desire? but men get married and nothing is sufficiently arbitrary. i am the origin of all creation, certain it is that i want not salvation [observing all the miserably diseased mob "o, grant that i may add to the world a far

that much is your consciousness in death. death is the manufacture of life. a dream is a sore likeness of life. death is a sore dream of life. its period depending on the perfection or otherwise of the individual but closely follows in duration the previous life-till re-incarnation. death being a living nightmare of life, has painful possibilities-in the degree of unified consciousness. a ghostly world of 'perhaps' where all the vague potentialities of desire, are incarnating. there is no women as such. again i say, death is the great chance and there grasp where thou hast before failed in body. if fate is life, then death is the hazard to alter fate! a world where will creates the afterthought in its own image. for most, death will hold mainly blank pages, but were we ever treated all ali

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

iritual 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 century was weary of greek dialectics which seemed to lead to no certain results. platonists, stoics, epicureans could only repeat the theories of their various schools 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

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

an saw the works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having received participation in their nature, he wished to break through the periphery of the circles and to know the power of him who reigns above the fire. then man, who had full power over the world of mortal beings and of animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of god, nature smiled with love, for she had seen the features of that marvellously beautiful form of man ref

"egyptian" natural philosophy (optimist gnosis) on the divinity, eternity, and life of the world and of matter is also strongly restated. in this divine and living world, nothing can die and everything moves, including the earth. 34 ficino's "pimander" and the "asclepius" this philosophy, in which divine man through his divine intellect participates in the intellect infused throughout the living world of divine nature, is the ideal philosophy for man as magus, as the asclepius will show (5) egyptian religion. the asclepius1 or the perfect word (that the latter is the correct title would have been known from lactantius who calls it sertno perfectus; optimist gnosis. hermes trismegistus, asclepius, tat, and hammon meet together in an egyptian temple. no others were admitted, for it would be

what is the root and principle of all things. the primal truth is not a body, but it is one, one truth, one unity. all things come from it and through it receive truth and unity in the perpetual movement of generation and corruption. there is a hierarchy in things, and lower tilings are raised to higher things; and higher things descend to lower things. man is a little world reflecting the great world of the cosmos, but through his intellect the wise man can raise himself above the seven heavens. from this short sample of the philosophy of picatrix, it can be seen that the magician bases himself upon a gnosis, an insight into the nature of the all. the order of nature is further expounded in two passages.4 god or the prima materia is without form. there derives from the formless incorpore

FRATER ELIJAH ANGELS OF CHAOS

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

, 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

ecraft. 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 grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah s

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

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

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

FULLER J F C SECRET WISDOM OF THE QABALAH

of man, the face of eagle is of man, and the face of ox is of man, all being comprehended in him. 22 hence the four great qabalistic worlds together form a unit, a single great man, the macrocosm or adam illaah, the archetypal man- the form of the universe through which is manifested the divine essence of the ain soph. their names are (i) atziluth or the atziluthic world, the archetypal world or world of emanations- the ten sephiroth of which represent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the three inferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the

esent the operative qualities of the divine will. this world is also called the great seal, for it stamps out in its own form the three inferior worlds. it is the abode of adam qadmon (2) briah or the briatic world, the world of creation- the ten sephiroth of which represent the abode of pure spirits; consequently it contains no matter. it is the dwelling of the angel metatron and constitutes the world of angels or spirits. as adam qadmon is the form of the ain soph, metatron is his garment and under his command come the myriads of the angelic hosts of the next world. secret wisdom of the qabalah page 33 plate 5: the zodiacal secret wisdom of the qabalah page 34 (3) yetzirah or the yetziratic world, the world of formation- the ten sephiroth of which represent the angels or intelligences of

as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 23 this world is seemingly the abode of tetragrammaton (4) assiah or the assiatic world, the world of action, also called the world of qliphoth, that is the world of shells or demons. in its ten sephiroth lives the actual material substance of the universe. it is the abode of sammael, the prince of darkness. it is subject to change, birth, death, corruption and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of th

elf and we enter the sphere of time, of thought in extension. from this unfolding emerges form- geometricity, or a multiplication of spaces, shadows of things to be. so far there is no materiality; only mathematics, numbers, and letters; symbols, of shapes which are still dreaming. lastly, in these forms movement is born and they become what we call substantial; then only do we enter the physical world of action- of materialized thought. movement presupposes a working outwards from a centre, or a working inwards from a circumference, a breathing in and out. in both there is a starting-point and a beyond the starting-point: a duality which presupposes a choice between at least two directions, the value of each differing according to the circumstances which surround each at any given time. c

al sphere one which gains or loses, assists or resists. these three series of opposite but, in reality, complementary principles have ever since the beginnings of human thought perplexed the mind of man, and none more so than the second, which has revolved round the problem of good and evil. deeply and searchingly has the qabalist meditated upon this problem, until wisdom revealed to him that the world of action is fashioned of two distinct yet inseparable elements: the positive life-giving principle which reveals itself as energy, and the negative death-giving principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he symbolizes by the hosts of angels and the other by the evil spirits of the qliphoth. isaac myer explains this very clearly

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

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

orthing, probablywith'waite in attendance; he didnotstay, for he needed to return to london to set about the business of marriage on hisownpart.ofthetwowitnesses at dora's wedding, one was her sister ada, and it was toherthat waitenowturned.on7january1888'imarried the beloved lucasta [his pet name for her; it derives from lovelace, whose poems waite admired; and ithinkthat no man in this possible world of ours had a better helpmeet, rooted in spiritual faith of the simplest and most assuredkind'(sly,p.114).n or a more unlikely and long-suffering 'helpmeet, ada alice lakeman had all the plainness that her older sister lacked, and was as reserved as dora was forward. inbelleandthedragonshe is the dormouse 'for there was said to be no assignable limit to her capacity for sleeping (p.19)andwhe

iranscendentalmagic),and eventually,.in1913,issuedhis english translation of levi'shistoire,though both of these appeared after he had parted with any vestige of belief that levi might be a road to enlightenment. in1886he had thought otherwise: levi's true greatness lay, hebelieved,in his attempt to 'establishaharmonybetween religion andscience',in his 'revelation for the first time to the modern world of the great arcanum of will-power, which comprises in one word the whole history and mystery of magical art, andaboveall in 'the supreme elevation of his beautiful moralphilosophy'.in this, levi 'taught us toconciliatethose opposingforces,physical and spiritual, whose equilibrium is life and immortality; to harmonisethe''liberty of individuals with thenecessityof things" and the divine priv

'advisory committee' of experts in various fields of esoteric lore,butas waitegotno further than drawing up a provisional list of likely candidates-almost all ofwhomwere his cronies in the ranks of the goldendawn-thelist of projected titles (which includedthehiddenchurchoftheholygraaland others of his future works) was evidently his, and his alone.thehermetic text society never descended into the world of action,butother societiesdid.onemember of waite's proposed 'advisory committee'whowasnota member of the goldendawnwas the former editor of thetheosophicalreview,g. r. s. mead;2he would haveadvisedon 'neoplatonism and gnosticism, on which subjects he was an acknowledged authority (in theosophical circles at least; his associationwiththe theosophical society had condemnedhim255quiteunjustly

deofneophyte, and1=10gradeofzelator (corresponding to the sephirahofmalkuth on the treeoflife) were in the worldofaction (assiah) and comprised the first order.thenext three grades,of2= 9 theoreticus; 3= 8' practicus; and 4= 7 philosophus; corresponding respectively to yesod,hod,and netzach, comprised the secondorderand were held' to be intheworldofformation (yetzirah; while thethirdorder, in the world of creation (briah, comprised the portalofthethirdorder, and the grades of 5= 6 adeptus minor; 6 =5 adeptus major; and 7= 4 adeptus exemptus, corresponding to the sephiroth tiphereth, geburah, and chesed. there was a portal grade for the fourth order, in the world of the supernals (atziluth),butno rituals for grades corresponding__fratersacramentumregis143to the first three sephiroth were ev

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

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

of created things arise from darkness and obscurity, which divine beings unfold in an element of light.thewhite triangle is placed on the altar as an image of the triune light which moved in the darkness, forming the world in darkness and out of darkness.thereare two contending powers and one always uniting them.thesethree are imaged in the triple flame of ones being and in the triplicity of the world of sense.theyare thetriadof life.thered cross above the triangle is.asymbolofhim who is unfolded in the light.'thehierophant rises and extends his arms in the form of a cross.hierophant:'glory be to thee, father almighty, forthyglory flows out rejoicing to the endsofthe earth.'thehierophant reseats himself.hierophant:'themystical words khabs, am,pekhtare ancient egyptian and the original of

GILBERT THE MAGICAL MASON

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

. 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

es of last winter were given to the fratres of the study group. the last great work of robert fludd was hisphilosophicmoysaica,gouda, 1638. this great work he also translated into english and called itmosaicallphilosophy,but it was not printed until 1659.ittreats of divine wisdom as contrasted with human knowledge, and he discourses upon the true meaning of philosophy, and considers theology, the world of the angels, astronomy, meteorology, the science of healing, music, geometry, rhetoric and oratory, politics and on miracles. he then complains of several heathen philosophies, greek and arabian: but objects less to plato than to aristotle. he then explains at length his views of creation and of the realms of nature and man as described in the mosaic works and in the bible generally, and a

lopment of the intellect has been at the expense of our spiritual being, if not also of our rational strength. we ourselves have for generations been less pure in animal life than the predecessors of a jesus or a buddha whose lives were spent in a more barbaric and less enervating village or nomad existence. yet there are modern rosicrucians who can do things which, if flaunted in the face of the world of society would cause them to be abused as cheats, charlatans, and knaves. for the dominant party of wealth and power will never grant that anyone can know or do what it is nottheirprivilege to permit to the public. peril and persecution alone await the student who develops abnormal powers. hence arose the freemason's watchwords, aude, vide, and then tace. nature is triune to the ordinary m

the visible and invisible things around us; these he can use and order to his purpose; and by these the rash and ignorant may be ruined. but no power is given to the most skilled of men over the immortal trinity that broods over humanity and animates each ego, for this and these are as sparks from the insupportable flame of the majesty of god, and are beyond the influence of any that dwell in the world of form.70themagical mason[this paper was read to the members of the isis temple of the golden dawn at an unrecorded date.itwas preservedbythe revd w. a. ayton and later came into the possession of a. e. waite.]7.courageversus obsessionthere are very few passages, my dear fratres, of the rituals of the g[olden] d[awn] that are not pregnant with meaning, and very few that are not of someusefo

GILBERT THE SORCERER AND HIS APPRENTICE

serried ranks of the loyal clans, waiting there to welcome him, and to breathe down on scotland the gracious promise: the night shall pass, and the royal race shall yet return' so did old marsaly tell me the story of the famous lament, and of the composer of the words. but before the end of my holidays she had left skye, and i never saw or heard of her again. one may fancy that even now, from the world of souls, shiela and her donald bain may watch with rejoicing how the call of the 'lost pibroch' has roused the men of skye to go forth once more to fight against the germans. but with a very114 thesorcererand his apprenticedifferent spirit, and different ending now. we trust, than in the 'forty-five' ghostly pibrochs. have been heard pealing over the trenches infranc.eand flanders, leading

he time of moses, these egyptians had as160 the sorcerer and his apprenticeclearly as possible the idea of the fall of man, of the redemption of man, of the atonement by sacrifice, and of an incarnation. besides hieroglyphics, we have the 'book of thedead',thegreat ritual which was buried with every mummy of note, and which might be taken as the guide-book of the deceased in his adventures in the world of death, the picture of what would happen to the soul.notonly from ancient egypt,butfrom the pupils of ancient egypt, we can get light. every one of the nations which came into contact with egypt in her glory took away something 255 altered it may be and modified, with omissions and additions- still everywhere is traced the wisdom of egypt. first of all of these wemusttake the tribes of ben

the great teachers of science to europe. what was their science?the remains of the ancient mystic learning of egypt: only the remains it is true, and these were corrupt it may be, materialised certainly 255 grammarie become grammar, alchemy turned to chemistry, astrology merging into astronomy, but still it was the old science; and even in the forms of the figures the arabians gave us, there is a world of wealth of occult learning, and the key to many of the egyptian mysteries. alchemy was not a search after making gold; it was a search after the secrets of nature and the divine wisdom, the secrets and the knowledge of nature as leading to, and being the key to, the knowledge of god. astrology was not, and is not, fortune-telling at all. the zodiac shows the whole history of man, past, pre

e again refer not only to the letters of the great name,butto the four worlds orthescience of numbers169planes of atziluth, briah, yetzirah, and assiah. assiah, the lowest of all, is the key corresponding to the 4 knaves of the court cards; and these knaves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, but each of the four worlds (so say the kabalists) has its 10 sephiroth, and each of those sephiroth is aga

btain by polarising ourselves with the earth- we draw in the inner and more essential and more vital conditions which, properly assimi-thetatwas205lated, render us independent of the mere terrestrial currents.itis of course somewhat difficult to pursue this analogy. it is a metaphor, comparing the material with the spirit, passing from the material plane on to the spiritual plane, from the actual world of flesh and blood on to the thought world;butyet for all students of occultism it is a very real metaphor, a very real transition. now in every place and in every connection in which you meet this word 'polar, the meaning of it is exceedingly simple. anything on earth from the cosmos itself to any planet or star composing it, and down to the minutest atom composing that planet, anything whi

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

alist medium and co-founder, in 1881, of the spiritualist journal, light. he was eager for a lodge to be established in london and told irwin (20 may 1877) that he knew, 4 or 5 friends (all spiritualists) who would join me. in a later letter (undated, but probably early in 1878) he explained why: i want to form a lodge in london entirely composed of sp[irituali]sts& to seek for communion with the world of spirit thro the solemn ritual of the swed. rite. i am afraid i shall not do it: but i want badly to try. nothing came of his wishes and he soon decided to leave the rite. on 6th august 1878 he wrote again to irwin, to ask if he was still involved with the rite or with the rite of apex. for his part he was, disposed to sever [my connection, both because i find no benefit whatever from eith

brethren and herr theodor reuss that he began in july 1901, ends abruptly in october 1903. from yarker there is only silence up to his death in 1913. all that remained for the swedenborgian rite was to be scooped up by waite as a part of his ambitious, but ultimately unrealised, project for a secret council of rites. perhaps it was appropriate for a rite created by a fantasist to end in the dream-world of a mystic. there remains, however, the question of the purpose of the swedenborgian rite. ritual as an aid to religion: the purpose of the rite the ritual of the swedenborgian rite is inordinately long (even mackenzie accepted that it was of extreme length, tedious and largely uninspiring, and yet the rite itself survived for a far longer period than did the great majority of other fringe

GILBERT R A THE MASONIC CAREER OF A

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

e been a hollow one. it was also erroneous, for the maximum sales could have been little more than half that number. waite and the higher degrees 99[99] diary, 12 march 1921. the review appeared in the occult review for april, 1921 100[100 'occult freemasonry and the jewish peril, the occult review, vol. 32, september 1920, pp. 142-53 101[101] slt, p. 208 by this time he was turning away from the world of masonic scholarship, although he was still to produce his highly important study of rosicrucianism, the brotherhood of the rosy cross102[102, and in 1924 he resigned from the masonic study society which he had helped to found in 1921, confining such lectures as he still gave to those higher degree bodies with which he was increasingly involved. he was now a member of virtually every rite

GLOBAL FREEMASONRY

stem, the miracle of creation in plants, the miracle in the atom, the miracle in the honeybee, the miracle of seed, the miracle of hormone, the miracle of the termite, the miracle of the human body, the miracle of man's creation, the miracle of protein, the miracle of smell and taste, the miracle of microworld, the secrets of dna. the author's childrens books are: wonders of allah's creation, the world of animals, the glory in the heavens, wonderful creatures, let's learn our islam, the miracles in our bodies, the world of our little friends: the ants, honeybees that build perfect combs, skillful dam builders: beavers. the author's other works on quranic topics include: the basic concepts in the qur'an, the moral values of the qur'an, quick grasp of faith 1-2-3, ever thought about the trut

plars, and that the masons have adopted the philosophy of this order. masons themselves accept this. but certainly, the important matter for our consideration is the nature of this philosophy. why did the templars abandon christianity and become a heretical order? what led them to this? why did they undergo such a change in jerusalem? through the agency of masonry, what has been the effect on the world of this philosophy adopted by the templars? the templars and the kabbalah a book written by two masons, christopher knight and robert lomas, entitled the hiram key reveals some important facts about the roots of freemasonry. according to these authors, it is evident that masonry is a continuation of the templars. though, in addition to this, the authors also examined the origins of the templ

the israelites in ancient egypt, and passed down as a tradition by word of mouth from generation to generation.19 for this reason, we must look to ancient egypt in order to find the basic origins of the kabbalah-templars-freemasonry chain. eh from the templars to ancient egypt kabbalah as "one of the worst aberrations of the human mind" these pictures from modern kabbalist works reflect the dark world of the kabbalah. the jewish historian theodore reinach describes the kabbalah as "a subtle poison which enters into the veins of judaism and wholly infests it" solomon reinach defines the global freemasonry ei the dark world of the kabbalah ej from the templars to ancient egypt the magicians of ancient egypt the ancient egypt of the pharaohs was one of the most ancient civilizations of the w

nity. humanism entered europe from this source. christian belief was based on the existence of god, and the belief that human beings were his dependent servants created by him. but, with the spread of the templar tradition throughout europe, the kabbalah began to attract a number of philosophers. so, in the fifteenth century, a current of humanism began that left an indelible mark on the european world of ideas. this connection between humanism and the kabbalah has been emphasized in several sources. one of these sources is the book of the famous author malachi martin entitled the keys of this blood. martin is professor of history at the vatican's pontifical bible institute. he says that the influence of the kabbalah can be clearly observed among the humanists: in this unaccustomed climate

nry jk g. e. lessing and e. renan. the masons wanted to realize the dream of these two atheist writers in eradicating religion from the face of the earth. established and such wise people increase on the earth.57 to further this goal, masons work tirelessly in many countries of the world. the masonic organization is influential in universities, other educational institutions, in the media, in the world of art and ideas. it never ceases in its efforts to disseminate its humanist philosophy in society and to discredit the truths of the faith that is the basis of religion. we will see later that the theory of evolution is one of masons' principal means of propaganda. moreover, they aim to build a society that does not mention even the name of god or religion, but caters only to human pleasure

GNOSTIC CATECHISM

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

e been a hollow one. it was also erroneous, for the maximum sales could have been little more than half that number. waite and the higher degrees 99[99] diary, 12 march 1921. the review appeared in the occult review for april, 1921 100[100 'occult freemasonry and the jewish peril, the occult review, vol. 32, september 1920, pp. 142-53 101[101] slt, p. 208 by this time he was turning away from the world of masonic scholarship, although he was still to produce his highly important study of rosicrucianism, the brotherhood of the rosy cross102[102, and in 1924 he resigned from the masonic study society which he had helped to found in 1921, confining such lectures as he still gave to those higher degree bodies with which he was increasingly involved. he was now a member of virtually every rite

GNOSTIC HANDBOOK

and his companions used to see. republic, plato. 516ff. plato, then, is illustrating for us the state of man, his insight is clear and precise. man is chained by his attachment to his perceptions which are based on materialism and rationalism. the only reality he sees is a reflection and this reflection creates an illusionary world around him. the true source of what he perceives is found in the world of ideals and yet he cannot even contemplate this source since his view of reality is conditioned by his belief in the primacy of the material world. the world of ideals is the real source of wisdom but to appreciate this world, we must expand our understanding of reality from the limited perceptions of sense to a multifaceted universe of many dimensions and realities, we must move from the

from the mountains of earth to the "great chain of being. this "chain of being" we will discuss further in this work, in the meantime, we need to consider what is means in regards to how we understand truth or gnosis. the religious systems, ideologies and movements which have evolved within the history of man are reflections, distortions and adaptations of the truth which exists unsullied in the world of ideals. rather than truth having evolved and developed, as some would tell us, truth has dissipated as time has moved away from the first point of creation. accordingly, like a stone thrown in a pool, we see the ripples through time but do not comprehend the first event. as we have moved further and further away from the "golden age" the ripples have become more and more distorted until n

uter circle; not admitted to the esoteric teaching. oxford english dictionary esotericism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherhoods, sects and orders. they do not evolve, while their appearance may change from age to age, they exist as memories and reflections, transmissions from the golden age (the equivalent in time to the world of ideals) through history. while esotericism can take any form from hindu to buddhist, christian to islamic, it is at the core, distinct from each. it is trans-temporal and yet being in time takes the appearance of the country, tradition or the gnostic handbook page 11 epoch it is clothed by. at the same time we must appreciate the form it takes, esotericism is not ecumenical, it is dangero

gical systems. in this sense they are esoteric, eso- meaning inner, they are the inner teachings that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to return to the source or origin. these teachings are those which lead back to the world of ideals from which we have become alienated. the reference point for modern man is the material world, he judges life by his perceptions and acts accordingly. his life is hence governed by physical desires and materials requirements. this way of life, whether it be western consumerism or marxist materialism, was created by the development of the (western) scientific worldview, whereby man

rtance of flatland is that it helps us conceptualise the possibility of altered dimensions from the perspective of geometry. now, i am not edwin abbott and hence, i cannot paraphrase his story in a way he would appreciate, but i can give you the gist of the tale (i would also suggest you go a buy a copy, it has been reprinted by dover books and is available in a very economical edition. imagine a world of only two dimensions, a world of beings who only know "across and side to side" and have no knowledge whatsoever of up and down. these entities live in a diverse world of squares, triangles, circles as well as many other "nationalities. they live in a world much like our own, except for one thing, they are flat. imagine one day mr.square enters the gnostic handbook page 15 his flat home, w

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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

le world and moreover is in a way the cause of all that he and his companions used to see. republic, plato. 516ff. plato, then, is illustrating for us the state of man. his insight is clear and precise. man is chained by his attachment to matter and his fallen condition. the only reality he sees is a reflection and forms a illusionary world around him. this is known as the dialectic system or the world of the archons. the true source of all things is found in the world of ideals- the spiritual planes. in the gnostic school these are known as the static system or the treasury of light. the allegory of plato is an important place to start as it gives us a keen understanding of mans search for meaning. man search is a battle, a cosmic battle, between two distinct systems. in many traditions t

or the other depending on your own level of comprehension. however, if we examine these various traditions in more detail, we may discern a common foundation and come to the realisation that the problem is one of religious or symbolic language rather than truth. when we are teaching children about mathematics, we may discuss apples and orange, trees and coins, however, as adults we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan b

rtance of flatland is that it helps us conceptualise the possibility of altered dimensions from the perspective of geometry. now, i am not edwin abbott and hence, i cannot paraphrase his story in a way he would appreciate, but i can give you the gist of the tale (i would also suggest you go a buy a copy, it has been reprinted by dover books and is available in a very economical edition. imagine a world of only two dimensions, a world of beings who only know across and side to side and have no knowledge whatsoever of up and down. these entities live in a diverse world of squares, triangles, circles as well as many other nationalities. they live in a world much like our own, except for one thing, they are flat. imagine one day mr.square enters his flat home, walks across to his flat lounge a

plane the true self (yechidah) or the pneumatic light self operates in the present cycles, though in most of humanity it is in a embryonic form only. in the cycles of creation this is the plane from which polarisation and differentiation originates. it is on this level that the seven rays regulate the cycles of creation. the divine plane and the plane of the virgins spirits are equivalent to the world of atziluth in the kabbalistic fourfold structure. the plane of divine spirit this plane is also known as the spiritual plane. it is the plane of archetypal forms, and is the location from which energies from the upper planes are condensed and radiated into the lower. this is the plane on which the immortals exist. this is the goal for those on the terrestrial path. the plane of the life spi

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

ould 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 the black mirror or in the darkened chamber you will feel a presence and then begin viewing images, perhaps even your own visage changing into this form. when you have viewed what you will, thank the spirit and end the rite. if you sleep shortly afterwards, keep a journal next to you to observe the images which you may

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 RITUALS U1

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, rtk, hmkj and hnyb are united in a sense of feeling and comprehending impressions. its dsj is expressed by laxity of action, and its hrwbg by violence of action. its trapt is expressed by, more or less, sens

GOLDEN DAWN RITUALS U7

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 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 ZAM18

rum, 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 ritual of the supe

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

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ommon usage by the dawn of the first dynasty.6 3 fair gods and store faces, passim. see also cyrus h. gordon, before columbus: links between the old world and ancient america, crown publishers inc, new york, 1971. 4 see, for example (a) maria eugenia aubet, the phoenicians and the west, cambridge university press, 1993 (b) gerhard herm, the phoenicians, bca, london, 1975 (c) sabatino moscati, the world of the phoenicians, cardinal, london, 1973. 5 this can be confirmed in any of the works cited in note 4. 6 w. b. emery, archaic egypt, penguin books, london, 1987, p. 192. graham hancock fingerprints of the gods 139 what is remarkable is that there are no traces of evolution from simple to sophisticated, and the same is true of mathematics, medicine, astronomy and architecture and of egypt s

rld destruction is to be found in 2 peter 3: we must be careful to remember that during the last days there are bound to be people who will be scornful and [who will say, everything goes on as it has since it began at the creation. they are choosing to forget that there were heavens at the beginning, and that the earth was formed by the word of god out of water and between the waters, so that the world of that time was destroyed by being flooded by water. but by the same word, the present sky and earth are destined for fire, and are only being reserved until judgement day so that all sinners may be destroyed. the day of the lord will come as a thief in the night, and then with a roar the sky will vanish, the elements will catch fire and fall apart, and the earth 42 encyclopaedia britannica

ey are wrong, we need to find some other explanation for how such specific and inter-related numbers (the only obvious function of which is to calculate precession) could by accident have got themselves so widely imprinted on human culture. but suppose they are not wrong? suppose that a guiding hand really was at work behind the scenes? sometimes, when you slip into santillana s and von dechend s world of myth and mystery, you can almost feel the influence of that hand. take the business of the dog. or jackal, or wolf, or fox. the subtle way this shadowy canine slinks from myth to myth is peculiar stimulating, then baffling you, always luring you onwards. indeed, it was this lure we followed from the mill of amlodhi to the myth of osiris in egypt. along the way, according to the design of

he least corrupt of all such collections and are of fundamental importance to the student of egyptian religion. 22 the reason why the texts were so important (as many scholars agreed, was that they were the last completely open channel connecting the relatively short period of the past that humanity remembers to the far longer period that has been forgotten: they vaguely disclose to us a vanished world of thought and speech, the last of the unnumbered aeons through which prehistoric man has passed, till finally he. enters the historic age. 23 19 the orion mystery, pp. 57-8. 20 traveller s key to ancient egypt, pp. 166; the ancient egyptian pyramid texts, p. v: the pyramid texts. include very ancient texts. there are many mythological and other allusions of which the purport is obscure to t

aedia britannica lists these plants laconically: lichens, mosses and liverworts, moulds, yeasts, other fungi, algae and bacteria. 2 in other words, although magnificent to behold in the long-drawn-out antipodean dawn, antarctica is a freezing, unforgiving, almost lifeless polar desert, as it has been throughout mankind s entire 5000-year historical period. was it always so? exhibit 1 discover the world of science magazine, february 1993, page 17: some 260 million years ago, during the permian period, deciduous trees adapted to a warm climate grew in antarctica. this is the conclusion palaeobotanists are drawing from a stand of fossilized tree stumps discovered at an altitude of 7000 feet on mount achernar in the transantarctic mountains. the site is at 84 22 south, some 500 miles north of

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

e. further, when we find secret cipher of the ufonauts 25 her to come from a planet she calls erra, the exact equivalent of al bender s contact word kazik, we can predict without knowing the details that first communication will be mental or telepathic, followed by more physical encounters. so it is. but who plants such messages, and why? to answer this, one must apply the cipher knowledge to the world of deep occultism, of which ufos are but a surface manifestation. the answers do not come from anything as simple as mental aberrations and hoaxes on the one hand, nor interstellar visitors and vast government conspiracies on the other. as historian paul johnson has shown, the theosophical mahatmas were neither the discarnate semi-deities of the believers nor madame blavatsky s fraudulent de

n to blavatsky and later to crowley and his heirs. as i have pointed out, the basic documents of the hermetic order of the golden dawn, for example, were written in a cipher, the originals still being readily available. i have also pointed out that all royal arch masons were (and are) taught a cipher, since frequently reprinted. if there was a common occult cipher, it seems to have emerged in the world of mediumship. the cipher continues in the similar world of ufo contacteeism and trance channeling, which resembles mediumship as well as extraterrestrialism. the ufo contactees emerged as a distinct branch of mediums hip in the 1940s, first in meade layne s borderland sciences research associates (bsra) and later all over the occult map. officially, ufo lore begins in 1947 (the year of crow

bert himself merits some comment. in many ways his story resembles that of richard s. shaver, though shaver always insisted that there was no metaphysical aspect to his stories of dero, tero and a hidden world beneath the surface of the earth. probert, even with layne s patronage, never made the extraordinary splash that shaver did. yet shaver, through ray palmer, impacted on the highly skeptical world of science fiction fandom -then smaller and, i speak from personal knowledge, meaner-spirited than today. these fans ultimately rejected and forgot both shaver and his sponsor, while probert operated from a very early date in the metaphysical world on that thin line between occultism and contacteeism. the enduring impact of trance channeling on ufology and, indeed, on all new age consciousne

, prior to his marriage, if he spoke in his sleep there was nobody around to hear. in any case, one is reminded of palmer s eerie account of hearing shaver do something very similar on an early visit with the welder- turned-author. at an early point the channelings turned more specific, and reflect the kind of occultist thinking with which layne, if not probert, was certainly well acquainted: the world of ascended masters, tibetan brotherhoods and, of course, masters with funny names. when i encounter the funny names i begin to look for something amenable to deciphering using the new aeon english qabala (naeq. did probert know such a code? almost certainly not. bryant and helen reeve give us an account of their 1955 visit to the probert home in san diego, and mark and irene come across as

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

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 because they are composed of matter that is so tenuous that our eyes cannot see it

r h20 of physical chemistry. western occultism uses these terms because of their correspondences. cosmic water is somewhat like physical water. for example, it is reflective, and expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal ideas. 2. briah, the creative world of the archangels. 3. yetzirah, the astral world of angels and demons. 4. assiah, the physical world, the lowest and most material. these bear striking sinnilarities to the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the same way

tellectual understanding of it should be obtained at the beginning of your practice.this theorem is the underlying principie behindall operations of enochian magick.it explains how these operations work. this theorem is directly related to the hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. the outer world is a macrocosm of man the microcosm. whatsoever is in the world of man has its counterpart somewhere within man himself. whatsoever is in the world which is not within man, will not be encountered by man. this theorem holds trae for all energies, forces, beings, and things throughout the universe. the practice of enochian magick will demonstrate the truth of this theorem. the deities and demons encountered in the watchtowers and aethyrs will appear to be

oh ee-bah aah-oh-zod-pee) in the names and letters of the great eastern quadrangle, 90 1 invoke you, angels of the watchtower of the east. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of air rising up from within you. step 5. take your pentagram and turn to the watchtower of earth in the north. shake the pentagram three times and say, i stoop clown into a world of darkness wherein lies unknown depths and hades shroud in gloom, delighting in senseless images; a black ever-rolling abyss, a voice both mute and void. stand facing the watchtower of earth. trace the pentagram of earth before you. trace the enochian letter x) within it. face the letter and say, mor-dial-hktga (moh-ar dee-ah-leh heh-keh-teh-gah) in the names and letters of the great northe

ting the material nature of the divine mother. the father is chockmah, wisdom and pure consciousness. the mother is binah, understanding, the sea, the matrix, field, or space, in which creation finds itself. the self is masculine. the n o t self is feminine. subjectivity is masculine. objectivity is feminine. every being is a geometric point of consciousness (the masculine hadit) iooking out at a world of things and events (the feminine nuit. the sexual force thus lies at the very roots of our essential nature and it is the same creative force that originally split non-duality into the dualistic universe of fire, air, water and earth. 155 the sexual currents for lam divided for love's sake, for the chance of union. this is the creation of the world, thatthe pain of division is as nothing

GREY W G CONDENSATION OF KABBALAH

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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

gods, so here we come upon the same gods and heroes again. vanished gods get confounded with enchanted spell-bound heroes. with our people a favourite mode of representing translation is to shut up the enchanted inside a mountain, the earth, so to speak, letting herself be opened to i-eceive them" more than one idea may be at work here together: motherly earth hides the dead in her bosom, and the world of souls is an underground world; elves and dwarfs are imagined living inside mountains, not so much in the depths of the earth as in hills and rocks that rise above the level ground; but popular forms of cursing choose all manner of phrases to express the very lowest abyss^ the swed. hergtagen (taken into mountain) means sunken, hergtagning^ see the famous legends of the seven sleepers (gre

ir progress among men. so live wodan and king charles in the odenherg. here and there a man has gained entrance into such mountains; tanhiluser sojourned many years at the court of venus. a blacksmith was looking in the underwood on the odenherg for a hawthorn to make his hammer-helve, when suddenly he saw a gap he had never noticed before in the face of the cliff; he stept in, and stood in a new world of wonders. strong men were bowhng balls of iron, they challenged him to play, but he declined, the iron balls, he said, were too heavy for his hand. the men were not offended, they told him to choose what present he would have. he begged for one of their balls, took it home, and put it among his stock of iron. afterwards, wanting to work it, he made it red hot, but it burst in pieces on the

olytheism that goddesses first emerge. the teutonic paganism, like others, is fond of female deities and elves: even the goth, vaihts (genius) is feminine (p. 439. divine mothers, bright benignant dames, norns, valkyrs, woodwives, water-maidens, formed a main part of the religion: only kobolds and home-sprites are exclusively male; the very giantesses are often lovely in mien and manners, and the world of the dead is ruled by a goddess. following this general tendency, as a negative must run on the lines of the positive, it was teutonic to the core for ulphilas to translate saifmoviov by unlndjjo, and not to form a neutei, which would have been just as easy. to the converted goths this feminine unholda fills the place of what their fathers had believed in as holda. it is no slight confirma

found a heathen belief in magic- wielding women existing among celts and germans as well as greeks and romans, but has largely modified it; views held by heretics or imputed to witches. 1045 them got mist up with it, and out of everything put together witchcraft has to be explained. down to the latest period we perceive in the whole witch-business a clear connexion luith the sacrifices and spirit-world of the ancient germans. this of itself proves the gross unfairness and grotesque absurdity of witchburning in later times. a world-old fancy, that has penetrated all nations, finds in sorcery the power to hide or change one's figure. enchanters would turn into wolves, enchantresses into cats; the wolf was the sacred beast of wuotan, the cat of frouwa, two deities that had most to do with sou

ubi puerpera decumbit, obvolvunt candida linteo (gisb. yoetii sel. disput. theol. ultraj. 1659, pars 3 p. 121) no less do evil spirits hate and shun the sound of bells (pp. 1022-74; it disturbs their dance at the cross-road. sup. ij 542. to this must be added the methods mentioned p. 1078 of recognising witches and guarding against them (see suppl. these are the most distinctive phenomena in the world of magic. many, indeed most magic appliances run over into superstition, between which and magic proper it is impossible to draw a fixed boundary. i have indeed put forward, as a distinguishing mark of sorcery, the malicious design to do mischief^ a peasant was driving his waggon one night, when a werewolf approached. to disenchant him, the man had the presence of mind instantly to tie his f

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

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

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

lfill my mission in life. this applies even to such things as clothing, personal requisites, periods of pleasure at the theatre, church, musicals, etc. or even to such small things as books, helpful reading matter, etc. and of course includes the receipt of money as salary, commission, gifts, or otherwise. 5. whenever any special blessing is received, such as long desired things from the material world of any nature, or a small or large luxury, or an unexpected piece of goodness, do not use or apply it to your own personal use in any way until you have retired to the silence somewhere for a few minutes to meditate and ask this question:"have i truly deserved this blessing and is there any way in v.hich i can share the benefit of it.directly or indirectly.with others or for the benefit of m

m this rate. from another point of view the fourth dimension should really be the first. it is the projection from cosmic space into the worldly, material plane of manifestation of all material things. such projection is the first phase of manifestation. the coming together of "electrons" into atoms, and from this into molecular formation, constitutes the first phase of creation into the material world of objectivity. the next step or phase is that of limitation, or form, caused by natural laws or by man's desires and handiwork. hence the three dimensions of length, breadth, and thickness should follow dimensions of objective proportion, which is a more correct term for the fourth dimension. mystics will see, now, why the fourth dimension, in its true nature, has always interested the phil

order that the soul may function normally on the earth plane through a physical body and so fulfill the demands of the evolutionary plan. nous.that energy, power, and force emanating from the source of all life, possessing positive and negative polarity. it is manifested in vibrations of various rates of speed which, under certain conditions and obeying the dictates of natural law, establish the world of form, be that form visible or invisible. nous possesses within itself all potentialities; that is, all manifestations of any kind are within it, uncreated, awaiting the right moment, the precise time, the exact locality for manifesting as entities. nous is the essence out of which all creation comes. while it is the divine substance out of which things are made, it is yet amenable to natu

s a divine origin, in that it is the consequence of a god mind and order. what lies beyond the range of our physical senses and extends into infinity as self, and is seemingly inexplicable, is characterized as the divine and psychic. it is the duty of man to transmute as much as possible of the psychic, that which he now relegates exclusively to the divine, into the realm of the physical.into the world of everyday living. rosicrucians recommend discovering the psychic, the infinite potentialities of your being, and converting them into principles which will expand your objective existence. since all is basically divine, nothing can be contaminated by being brought into the realm of physical existence. after all, much that is today termed psychic will tomorrow become 198 material.not in r

, or created no reality, in our consciousness. the important point with true mystics, however, is that we are affected by both actualities and realities, but as individual organisms we are most concerned with our realization of things. as far as our consciousness is concerned it is our realities which affect us.our realization of things.whether actual or not. therefore, mystically, we live in the world of realities, or realization, and anything or any stimulus, impulse, urge, or inspiration which causes a realization in our consciousness is affecting us. it may not affect all, it may affect only one of us, but to the one affected, a reality of the consciousness is as actual as a material thing of the objective world.(see actual. reasoning.deductive or structural reasoning is the function o

HAMIL THE ROSICRUCIAN SEER

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

divine commission, it would be a libel upon humanity to deny; that he was, though ignorant of it himself, a natural somnambulist, i think no one, conversant with animal magnet255 ism, can reasonably doubt, and it has. been held by many magnetizers.whose opinions well deserve attention, that in this magnetic state he became possessed of the facultyofclair255 voyance, fell into a connexion with the world of spirits, and also possessed the power (so rare in mesmerised persons) of evolving the ideas thus raised, and embodying his visions, in his normal204therosicrucianseernow were we to suppose it possible that any sane persons could sit and listen to their own thoughts thus revived before them without recognition, still thecoup-de-soleilcould not be the result of mental transfer, nor could th

ces, of whose entities, though unseen, they have thoroughly convinced themselves, clothed in language generally high-flown and ofteneloquent,-actsall the more strongly upon those members who were previously the most sceptical, and causes them, by the reaction consequent thereon, to be the more easily seduced into the grievous error of receiving whatever communication they may thus obtain from the world of spirits with implicit faith in its truthfulness, and to reject with contempt the prophecy now nearly2,000yearsold-'forthere shall arise false christs, and false prophets, and shall show great signs and wonders; insomuch that,ifitwerepossible, they shall deceive the very elect.'matthew,ch.24,v.24.actuated by an earnest desire that those who seek the truth for its own sake, and not for gain

nce of co-existing atmospheric spirits of living mortals has never been alluded to as such, although, i perceive, they have in numerous instances developed themselves in the spirit circles 'every man' says swedenborg (see page203of his life by garth wilkinson, 8vo. london18)'has either his good or bad spirit, who is. constantly with him, but sometimes a little removed from him, and appears in the world of spirits; but of this the living man knowsnothing-thespirit,however,knowseverything.this familiar spirit has in the world of spirits the same figure, the same countenance, the same tone of voice, and wears also similar garments' although in some points swedenborg is, i believe, in error, yet these co-existing doubles of the human race, who perform over again in the spirit-world our actions

one principle until he chose that it should be stopped.'14.-omnipotent,-exceptthat he cannot change the laws of nature, which would be to change his own qualities which are unchangeable' c.a.-asnature and god are quite separate, so he can changeitwithout changing himself. they only exist in unity because it is his will and the most beautifulofall things.'is.-willmr owen succeed in convincing the world of the truth and superiorityofthe new system for governing and directing mankind, by the aid of the panorama now painting in oxford' c.a.-itwillbe of benefit to his cause,buthe will not be able to owe his success entirely to that. i think that at present there is nothing i wish to tellmrowen. you can send him the answer to his last letter; and in your next i will send some instructions. i ha

HANDBOOK OF EGYPTIAN MYTHOLOGY

of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belong to the realm of abstract philosophy were expressed by symbols, images, and, to a lesser extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primev

a written one and back again, as they have in arab storytelling in more recent times.33 in some middle kingdom stories, gods feature as characters. if the definition of myth as stories about gods is accepted, these narratives might count as myths, but they are really about people 16 handbook of egyptian mythology who happen to encounter gods. another common definition of myth is stories about the world of the gods, but these middle kingdom tales are set in the human world, sometimes in a specific historical period. a series of linked stories set in the third and fourth dynasties describes marvels performed by the magicians of this era, such as transforming a wax crocodile into a real one.34 in the framing story, five deities disguise themselves as people to help a mortal woman who is about

of the wands state that these deities have come to fight on behalf of a particular child. the wands seem to be based on a myth of an endangered divine child hundreds of years before such a myth is clearly delineated in narrative sources. some of the creatures shown on the wands, such as the griffin, feature in egyptian animal fables known from much later periods. the wands suggest an almost lost world of oral traditions concerning the gods. they were also among the first private objects to include depictions of deities, although most of these are not in the formal style found in temples. the late middle kingdom and the second intermediate period were times of intellectual and religious change. at the height of the twelfth dynasty, the power and influence of the provincial elites had been

n of life and the establishment of the divine order. this identifies the ritual as part of the continuing cosmic struggle. until recently, the bremner-rhind papyrus cosmogony has received much less attention from scholars than the memphite theology, partly because the former conforms to modern ideas of what a religious text should be like, whereas the latter was seen as belonging to the primitive world of magic. of the two, it is probably the bremner-rhind papyrus that is more characteristic of the way in which mythology was used in egyptian culture. in the seventh century bce, most egyptians must have felt that the forces of chaos had triumphed when their country endured a series of brutal invasions by the assyrians. unlike most invaders, the assyrians showed little respect for egypt s go

ction 49 26. for a translation and study of the book of two ways, see leonard h. lesko, the ancient egyptian book of two ways (berkeley, 1972. 27. hornung, the ancient egyptian books of the afterlife, 11. 28. see mircea eliade, shamanism: archaic techniques of ecstasy, trans. w. r. trask (new york, 1964. 29. both views about the coffin texts are represented among the essays in h. willems (ed, the world of the coffin texts (leiden, 1996. 30. the services in egyptian temples did not include a congregation. only priests were allowed to enter the sanctuary and touch the image of the deity. hymns were sung by temple musicians as part of the process of waking a deity each morning. for temple music, see lisa manniche, music and musicians in ancient egypt (london, 1991, chap. 4. for a selection of

HEAVEN HELL

d fire, or of boiling water, and others were first cut in pieces, and then consumed by fire. thus there is no doubt that there was a hell of fire in the kingdom of seker, and that the tortures of mutilation and destruction by fire were believed to be reserved for the wicked. of the rewards of the righteous in this kingdom we have no knowledge whatsoever, and it seems as if the scheme of the other world of seker made no provision for the beatified p. 138 dead; at all events, it provided for them no fertile fields like the sekhet-hetepet of osiris, and no boat of millions of years wherein as beings of light they could travel in the company of the sun-god for ever. the religion of seker proclaimed that the god lived in impenetrable darkness, in a region of sand, closely guarded by terrible mo

ad of all egypt. now to enter this group of tuats it was necessary to pass through a forecourt or antechamber, which for purposes of convenience has been called a division of the tuat, and before afu-ra can emerge from the last of the group of tuats into the light of a new day, he must pass through a region which corresponds to the forecourt of the tuats, and serves actually as a forecourt of the world of light. in the forecourt of the tuats the darkness became deeper and deeper the further it was penetrated, but in the forecourt of the world of light the darkness becomes less and less dense as the day is approached. considered from this point of view, the four tuats only contain ten divisions, or hours, which corresponded roughly with the ten gates of the kingdom of osiris, as set forth i

ld of light the darkness becomes less and less dense as the day is approached. considered from this point of view, the four tuats only contain ten divisions, or hours, which corresponded roughly with the ten gates of the kingdom of osiris, as set forth in many copies of the p. 180 [paragraph continues] theban recension of the book of the dead. strictly speaking, the addition of a forecourt to the world of light was unnecessary, but as the theban priests had added one at the beginning of the four tuats, symmetry demanded that there should be another supplementary region at their end. if now we treat the ten divisions of the four tuats as hours, and assume that the book of afu-ra began its journey through them on an average between six and seven o'clock in the evening, it follows that the go

n their bodies and souls and shadows were destroyed for ever. the evidence indicates that osiris passed judgment on souls each day at midnight, and that the righteous were rewarded with good things shortly afterwards; the wicked also were punished with tortures and burnings, probably soon afterwards, or at all events before the sun rose on the following day. thus osiris in the tuat, and ra in the world of light, would rejoice in freedom from foes until the time arrived for a new "weighing of words" to take place, and, according to one view, the enemies of osiris, and p. 181 the foes of ra, were consumed in fire together, and it was the smoke and fire of their burning which were seen in the heavens at sunrise. we may now consider the vestibule at the end of the four tuats, and describe the

as chiefs in the division. next come four apes, each holding a large hand, and these stand, according to the text, two on the right and two on the left of the abode of the god; they hold up the disk of the god, and sing praises to his soul when it looks upon them. in front of these are the goddesses amentet and herit, and the god sebekhti, who presides over the entrance into the vestibule of the world of light. on the right of the path of the boat of afu-ra are gods and goddesses of the south and north who stablish crowns on the head of ra when he appears in the sky; gods who give names to ra and all his forms; gods and goddesses who lament when ra has gone out from ament, and who drive away set; and gods with bowed heads who sing praises to ra and keep guard p. 190 over the hidden door

HELENA BLAVATSKY NIGHTMARE TALES

a god, notwithstanding the factthat he was the first mortal within historical times fearless enough to interrogate that dumb sphinx, which wecall the universe, and to wrest completely therefrom the secrets of life and death. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the universe.this is why the conqueror and master of the world of thought and philosophy is represented as seated on a nightmare talesthe legend of the blue lotus20 lotus in full bloom, emblem of the universe thought out by him. in india and ceylon the lotus is generally ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland

's hand and thissecond glance, seemed to me merged in one. i was just opening my lips to hurry on the yamabooshi with hisexperiment, when the full remembrance of what i had just seen flashed lightning- like into my brain.uttering a cry of horror and despair, i felt as though the whole creation were crushing me under its weight.for one moment i remained speechless, the picture of human ruin amid a world of death and desolation. myheart sank down in anguish: my doom was closed; and a hopeless gloom seemed to settle over the rest of mylife for ever. v- return of doubtsthen came a reaction as sudden as my grief itself. a doubt arose in my mind, which forthwith grew into afierce desire of denying the truth of what i had seen. a stubborn resolution of treating the whole thing as anempty, meaning

forward, my life became a long series ofmental tortures, i could hardly shut my eyes without becoming witness of some horrible deed, some scene ofmisery, death or crime, whether past, present or even future- as i ascertained later on. it was as thoughsome mocking fiend had taken upon himself the task of making me go through the vision of everything thatwas bestial, malignant and hopeless, in this world of misery. no radiant vision of beauty or virtue ever litwith the faintest ray these pictures of awe and wretchedness that i seemed doomed to witness. scenes ofwickedness, of murder, of treachery and of lust fell dismally upon my sight, and i was brought face to facewith the vilest results of man's passions, the most terrible outcome of his material earthly cravings. had the bonze foreseen

ther-in-law, killed under the wheels of a machine; my sister, insane, and now rapidly sinking toward herend; my niece- the sweet flower of nature's fairest work- dishonoured, in a den of infamy; the littlechildren dead of a contagious disease in an orphanage; my last surviving nephew at sea, no one knew where.a whole house, a home of love and peace, scattered; and i, left alone, a witness of this world of death, ofdesolation and dishonour. the news filled me with infinite despair, and i sank helpless before the wholesale,dire disaster, which rose before me all at once. the shock proved too much, and i fainted. the last thing iheard before entirely losing my consciousness was a remark of the burgmeister "had you, before leavingkioto, telegraphed to the city authorities of your whereabouts

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ee by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good. this is what the scholarly author of the eclectic philosophy, professor alexander wilder, f.t.s, describes as "spiritual photography: the soul is the camera in which facts and events, future, past, and present, are alike fixed; and the mind becomes conscious of them. beyond our everyday world of limits all is one day or state-the past and future comprised in the present. death is the last ecstasis on earth. then the soul is freed from the constraint of the body, and its nobler part is united to higher nature and becomes partaker in the wisdom and foreknowledge of the higher beings. page 9 the key to theosophy- hp blavatsky.txt real theosophy is, for the mystics, that state which

y preeminently-have failed most egregiously; others because they would fain preserve the existing state of things: pharisees and sadducees in the seat of moses, and publicans and sinners revelling in high places, as under the roman empire during its decadence. fair-minded people, at any rate, ought to remember that the man who does all he can, does as much as he who has achieved the most, in this world of relative possibilities. this is a simple truism, an axiom supported for believers in the gospels by the parable of the talents given by their master: the servant who doubled his two talents was rewarded as much as that other fellow-servant who had received five. to every man it is given "according to his several ability" q. yet it is rather difficult to draw the line of demarcation betwee

sts fetish-worshippers, in addition to their legitimate name. but you will hardly be as successful if you etymologize the word pantheism esoterically, and as we do. q. what is, then, your definition of it? a. let me ask you a question in my turn. what do you understand by pan, or nature? q. nature is, i suppose, the sumtotal of things existing around us; the aggregate of causes and effects in the world of matter, the creation or universe. a. hence the personified sum and order of known causes and effects; the total of all finite agencies and forces, as utterly disconnected from an intelligent creator or creators, and perhaps "conceived of as a single and separate force"-as in your encyclopedias? q. yes, i believe so. a. well, we neither take into consideration this objective and material n

the above-mentioned desires, nor yet does he know anything of the pineal gland, which he describes as a horny gland with a little sand in it, which gland is in truth the very seat of the highest and divinest consciousness in man, his omniscient, spiritual and all-embracing mind. and this shows to you still more plainly that we have neither invented these seven principles, nor are they new in the world of philosophy, as we can easily prove. q. but what is it that reincarnates, in your belief? a. the spiritual thinking ego, the permanent principle in man, or that which is the seat of manas. it is not atma, or even atma-buddhi, regarded as the dual monad, which is the individual, or divine man, but manas; for atma is the universal all, and becomes the higher-self of man only in conjunction w

misdeeds committed in a previous one, then it is this ego that ought to be rewarded also, whether here, or when disincarnated. a. and so it is. if we do not admit of any punishment outside of this earth, it is because the only state the spiritual self knows of, hereafter, is that of unalloyed bliss. q. what do you mean? a. simply this: crimes and sins committed on a plane of objectivity and in a world of matter, cannot receive punishment in a world of pure subjectivity. we believe in no hell or paradise as localities; in no objective hellfires and worms that never die, nor in any jerusalem with streets paved with sapphires and diamonds. what we believe in is a postmortem state or mental condition, such as we are in during a vivid dream. we believe in an immutable law of absolute love, jus

HINE P OVEN READY CHAOS

a martial figure, scotty is a master builder, and kirk is an arbitrator, forever seeking resolution of conflict through peaceful means. as we get into the star trek universe, we find greater depth and subtlety. we find that the universe has its own rules which the characters are subject to, and is internally consistent. each episode, we may find that we are being given insights into the personal world of a key character. like our everyday worlds, the universe of star trek has a boundary beyond which is the unknown- the future, unexplored space, the consequences of our actions- whatever wild cards that we may be dealt. so we watch tv, and enter, as an observer, the unfolding of a mythic event. we can increase this sense of participation through a role-playing game, where group belief allow

sor your thoughts, though names may have to be changed to protect the privacy of other participants. 47 oven-ready chaos conclusions this booklet has been an attempt to put over some of the basic ideas behind chaos magick. what you should bear in mind when reading it is that you re getting my ideas on the subject- strained through my experiences and the zig-zag trail i ve blazed through the weird world of magick. there are no definitive books on the chaos approach. no time-laden glamour of tradition into which the fledgling magician may step with safety, and absolve himself of responsibility for being creative and innovative. the demand of chaos magick is that you weave your own path of development, rather than following someone else s- and how you weave that path is largely left up to you

classes. enlightenment was captured into being another source of demonstrating status over one s neighbours. this attitude has become increasingly prevalent over recent decades. a magick which is acceptable to mass culture loses its transformative power, becoming a support to the status quo. by all means explore your inner worlds, but don t rock the boat. evolution is sacrificed to security. in a world of caterpillers, the butterfly is a dangerous enemy of the way things are. ego the concept of the ego, having arisen from the psychoanalytic cults, and firmly embedded into the total field of experience, serves to maintain the mind-body seperation which is so fixed in our experience. much of new age so-called thinking appears to be concerned with removing or transcending the ego- behind whic

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

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

HP LOVECRAFT A DARK LORE

ing insects; whilst morgan uncased the big-game rifle on which he relied despite his colleague's warnings that no material weapon would be of help. armitage, having read the hideous diary, knew painfully well what kind of a manifestation to expect; but he did not add to the fright of the dunwich people by giving any hints or clues. he hoped that it might be conquered without any revelation to the world of the monstrous thing it had escaped. as the shadows gathered, the natives commenced to disperse homeward, anxious to bar themselves indoors despite the present evidence that all human locks and bolts were useless before a force that could bend trees and crush houses when it chose. they shook their heads at the visitors' plan to stand guard at the frye ruins near the glen; and, as they left

much of their ghastly, infra-bass timbre spoke to dim seats of consciousness and terror far subtler than the ear; yet one must do so, since their form was indisputably though vaguely that of half-articulate words. they were loud- loud as the rumblings and the thunder above which they echoed- yet did they come from no visible being. and because imagination might suggest a conjectural source in the world of non-visible beings, the huddled crowd at the mountain's base huddled still closer, and winced as if in expectation of a blow 'ygnailh. ygnaiih. thflthkh'ngha. yog-sothoth' rang the hideous croaking out of space 'y'bthnk. h'ehye- n'grkdl'lh' the speaking impulse seemed to falter here, as if some frightful psychic struggle were going on. henry wheeler strained his eye at the telescope, but

t. more and more he would sit at his westward window and gaze at the distant hill and the black, frowning steeple shunned by the birds. when the delicate leaves came out on the garden boughs the world was filled with a new beauty, but blake's restlessness was merely increased. it was then that he first thought of crossing the city and climbing bodily up that fabulous slope into the smoke-wreathed world of dream. late in april, just before the aeon-shadowed walpurgis time, blake made his first trip into the unknown. plodding through the endless downtown streets and the bleak, decayed squares beyond, he came finally upon the ascending avenue of century-worn steps, sagging doric porches, and blear-paned cupolas which he felt must lead up to the long-known, unreachable world beyond the mists

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

on was determined by a frantic wish to imbibe such knowledge of his own life and of the ordinary practical and cultural background of the twentieth century as ought to have been his by virtue of his birth in 1902 and his education in the schools of our own time. alienists are now wondering how, in view of his vitally impaired range of data, the escaped patient manages to cope with the complicated world of today; the dominant opinion being that he is "lying low" in some humble and unexacting position till his stock of modern information can be brought up to the normal. the beginning of ward's madness is a matter of dispute among alienists. dr. lyman, the eminent boston authority, places it in 1919 or 1920, during the boy's last year at the moses brown school, when he suddenly turned from th

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

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

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

ey were gone, i would remain at the base with pabodie and five men and work out final plans for the eastward shift. in preparation for this transfer, one of the planes had begun to move up a good gasoline supply from mcmurdo sound; but this could wait temporarily. i kept with me one sledge and nine dogs, since it is unwise to be at any time without possible transportation in an utterly tenantless world of aeon-long death. lake s subexpedition into the unknown, as everyone will recall, sent out its own reports from the shortwave transmitters on the planes; these being simultaneously picked up by our apparatus at the southern base and by the arkham at mcmurdo sound, whence they were relayed to the outside world on wave lengths up to fifty meters. the start was made january 22nd at 4 a.m, and

t. everest out of the running. atwood to work out height with theodolite while carroll and i go up. probably wrong about cones, for formations look stratified. possibly precam brian slate with other strata mixed in. queer skyline effects- regular sections of cubes clinging to highest peaks. whole thing marvelous in red-gold light of low sun. like land of mystery in a dream or gateway to forbidden world of untrodden wonder. wish you were here to study" though it was technically sleeping time, not one of us listeners thought for a moment of retiring. it must have been a good deal the same at mcmurdo sound, where the supply cache and the arkham were also getting the messages; for captain douglas gave out a call congratulating everybody on the important find, and sherman, the cache operator, s

four-and-a-half-hour flight is burned into my recollection because of its crucial position in my life. it marked my loss, at the age of fifty-four, of all that peace and balance which the normal mind possesses through its accustomed conception of external nature and nature s laws. thenceforward the ten of us- but the student danforth and myself above all others- were to face a hideously amplified world of lurking horrors which nothing can erase from our emotions, and which we would refrain from sharing with mankind in general if we could. the newspapers have printed the bulletins we sent from the moving plane, telling of our nonstop course, our two battles with treacherous upper-air gales, our glimpse of the broken surface where lake had sunk his mid-journey shaft three days before, and ou

HP LOVECRAFT CELEPHAIS

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

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

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 gate, but others told of horror and disappointment. i

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 DOOM THAT CAME TO SARNATH

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

HP LOVECRAFT THE LURKING FEAR

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

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

ns are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and symbols of the primordial life. but as always in my strange and roving existence, wonder soon drove out fear; for the luminous abyss and what it might contain presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the frescoes had pictured unbelievable cities, and valleys in this lower realm, and my fancy dwelt on the rich and colossal ruins that awaited me. my fears, indeed, concerned the past rather than the future. not even t

corridor had failed to give. the frescoes had pictured unbelievable cities, and valleys in this lower realm, and my fancy dwelt on the rich and colossal ruins that awaited me. my fears, indeed, concerned the past rather than the future. not even the physical horror of my position in that cramped corridor of dead reptiles and antediluvian frescoes, miles below the world i knew and faced by another world of eery light and mist, could match the lethal dread i felt at the abysmal antiquity of the scene and its soul. an ancientness so vast that measurement is feeble seemed to leer down from the primal stones and rock-hewn temples of the nameless city, while the very latest of the astounding maps in the frescoes shewed oceans and continents that man has forgotten, with only here and there some v

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

at all- i was one with them; wearing their unhuman trappings, treading their aqueous ways, and praying monstrously at their evil sea-bottom temples. there was much more than i could remember, but even what i did remember each morning would be enough to stamp me as a madman or a genius if ever i dared write it down. some frightful influence, i felt, was seeking gradually to drag me out of the sane world of wholesome life into up namable abysses of blackness and alienage; and the process told heavily on me. my health and appearance grew steadily worse, till finally i was forced to give up my position and adopt the static, secluded life of an invalid. some odd nervous affliction had me in its grip, and i found myself at times almost unable to shut my eyes. it was then that i began to study th

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

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

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

a plane of some corresponding figure of one more dimension- as a square is cut from a cube, or a circle from a sphere. the cube and sphere, of three dimensions, are thus cut from corresponding forms of four dimensions, which men know only through guesses and dreams; and these in turn are cut from forms of five dimensions, and so on up to the dizzy and reachless heights of archetypal infinity. the world of men and of the gods of men is merely an infinitesimal phase of an infinitesimal thing- the three-dimensional phase of that small wholeness reached by the first gate, where 'umr at-tawil dictates dreams to the ancient ones. though men hail it as reality, and band thoughts of its many-dimensioned original as unreality, it is in truth the very opposite. that which we call substance and reali

s, and curiously articulated in a fashion mainly insect-like yet not without a caricaturish resemblance to the human outline. the silver key was still in his grasp, though held by a noxious-looking claw. in another moment the dream-sense vanished, and he felt rather as one just awakened from a dream. the ultimate abyss- the being- the entity of absurd, out-landish race called randolph carter on a world of the future not yet born- some of these things were parts of the persistent recurrent dreams of the wizard zkauba on the planet yaddith. they were too persistent- they interfered with his duties in weaving spells to keep the frightful dholes in their burrows, and became mixed up with his recollections of the myriad real worlds he had visited in light-beam envelopes. and now they had become

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

involved in: women learn to put on makeup. the first time many come out looking freaky. women don't learn the best way to do their hair overnight; it takes a while. learning to make love, and all its variations and subtleties is something also that takes time. so what's the rush with witchcraft? you are going to be reborn; you've got to make up your mind to it. you must start as an embryo in the world of witchcraft and expand in power from there. but once it happens, you grab hold of a whole new life, a more dynamic and happier one. that's worth working for. 6- your lucky numbers and how to use them "this is the third time; i hope good luck lies in odd numbers; there is divinity in odd number, either in nativity, chance, or death (william shakespeare) when you are dealing with numbers, th

w for sure is that when i talk with them i feel united with them. not in a spiritual or brotherly sense- but in a joyful sense similar to love. i feel we have blended our personalities for an instant. there is no touch, no word, nothing, so what has made this contact? what is that invisible thing that happens? if such a mental contact can be made between any two people, then there must be a whole world of unexplored communication that lies beyond the horizon of the mind, waiting to be explored. and since it is a bond between humans, not unlike love, it seems very desirable that we do explore it. 9- witchcraft and you "around the world thoughts shall fly. in a twinkling of an eye (martha "mother" shipton) now that the secrets of witchcraft have been revealed, and explained, you can see that

INITIATION INTO HERMETICS

e is electromagnetic and is regarded as leaser of the ideas to the consciousness of the spirit, from where it is put into activity through the astral and the roughly material body. so this mental matrix or the mental od, with its double-pole fluid, is the subtlest substance we can imagine in the human body. simultaneously, the mental sphere is the sphere of thoughts which have their origin in the world of ideas, consequently in the spiritual akasa. each thought is preceded by a basic idea which, according to its property, accepts a definite form, and arrives to the consciousness of the ego through the etheric principle, consequently the mental matrix, as expression of the thought in the shape of a plastic picture. therefore man himself is not the founder of the thoughts, but the origin of

nd arrives to the consciousness of the ego through the etheric principle, consequently the mental matrix, as expression of the thought in the shape of a plastic picture. therefore man himself is not the founder of the thoughts, but the origin of each thought is to be sought in the supreme akasa sphere or the mental plane. man s spirit, as it were, is the receiver, the antenna of thoughts from the world of ideas, according to the situation in which man happens to be. the world of ideas being all in all, each new idea, new invention- in short, all man believes to have created by himself- has been brought out of this world of ideas. this production of new ideas depends on the maturity and attitude of the spirit. each thought involves an absolutely pure element, especially if the thought impli

e maturity and attitude of the spirit. each thought involves an absolutely pure element, especially if the thought implies abstract ideas. if the thou ght is based on several combinations of the ideal world, different elements are effective in their form as well as in their mutual emanation. only abstract ideas have pure elements and pure polar emanations, as they descend directly from the causal world of an idea. from this cognition we may draw the conclusion that there are pure electric, pure magnetic, indifferent and neutral ideas from the standpoint of their effect. according to the idea, each thought in the mental sphere has its own form, color and vibration. through the tetra-polar magnet of the spirit, the thought arrives at the consciousness, from where it is forwarded to realizati

h an electromagnetic volt has been prepared with a firm faith and conviction, the magician will impregnate the volt, the strongest magic accumulator existing, with the respective concentration of the desire. by means of his imagination he will create the desired cause that his volt is to produce. at last, having determined the duration of his magic volt, the magician will fling it into the causal world of akasa with his imagination. then he interrupts the connection with his volt, stopping thinking of it at that very moment, forgetting it and paying attention to other matters. the volting quoted here is one of the most powerful operations that the magician is able to accomplish in his present state of development, for now he has succeeded in mastering himself as well as other people. the c

developing his senses purposefully and therefore will see and perceive far more, convincing himself very soon of the existence of higher powers, planes and beings. properly speaking, it is the goal of our training to qualify the learner to perceive and to master not only the physical world but the higher spheres equally. but let us stick to the practice and consider what can be done to reach the world of the elements. in the previous chapters we learned that there is a kingdom of elements populated not only by the element itself, but by the corresponding beings too. then what is the difference between a human being and an elemental being? the human being consists of four and five elements respectively, and is ruled by them, whereas an elemental being is composed of the purest element to w

IRISH WITCHCRAFT AND DEMONOLOGY

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

t god would arrest them by the gate. accordingly one was stricken with sickness, while the other fell from his horse and broke his leg. footnotes 134:1 furnished to the writer by t. j. westropp, esq, m.a. 136:1 glanvill, sadducismus triumphatus, rel. 26. 142:1 ulster journal of arch ology, vol. iii (for 1855. 143:1 glanvill, op. cit, rel. 27. 148:1 law's memorialls. 149:1 baxter, certainty of the world of spirits. 150:1 william turner, compleat history of most remarkable providences (london, 1697. 154:1 seymour, succession of clergy in cashel and emly. 155:1 o'donoghue, brendaniana, p. 301. see joyce, wonders of ireland, p. 30, for an apparition of a ship in the air in celtic times. see also westropp, brasil (proc. r.i.a; that writer actually sketched an illusionary island in 1872. 157:1 m

n's children were due to conscious imposture; and certain it is, from a study of the whole case, that the deep-rooted belief of the self-opinionated cotton mather in the truth of such things, as well as the flattering his vanity received, contributed very largely to the success of the whole incident. cotton mather's account of the case was very highly praised by mr. baxter in his certainty of the world of spirits, and this so delighted mr. mather that he distributed the latter work throughout new england as being one that should convince the most obdurate "sadducee" the result of this was speedily seen. three years after the boston incident a similar outbreak occurred amongst some young persons in the house of the rev. samuel parris at salem, then a small village about nineteen miles north

se. but the wretch confessed the same, with many more. the child was about the middle of september thereafter carried to a gentleman's house, where there were many other things scarce credible, but that several ministers and the gentleman have attested the same. the relation is to be seen in a pamphlet printed 1699, and entitled the bewitching of a child in ireland" baxter in his certainty of the world of spirits quotes what at first sight appears to be the same case, but places it at utrecht, and dates it 1625. but it is quite possible for a similar incident to have occurred on the continent as well p. 197 as in ireland; many cases of witchcraft happening at widely different places and dates have points of close resemblance. sinclair's story appears to be based on an actual trial for witc

ISIS UNVEILED

fttulu: stuttgart. 1843. 128. vteaena fonwr, suaamo of bmnbag, kutfaor of> tremtik agaimt heretki. moa mcccren, under the title irf panofha arm^urat dti, y 129. saromir aad magic, hy t. wiidit, m. a, r. i. a, etc, coneqmnding uember it tha national inttitute of france, ii. pp. 183-5. uigitizecoy google 63 isis dnveilbd regretting that space prevents our giving one of the most curious lists in the world of burned witches, we will nevertheless make a few extracts from the original record as printed in hauber's bihlioljuca magica. one glance at this horrible catalog t^ murders in christ's name is sufficient to show that out of 162 persons burned, more than one-half of them are designated as rirangera (t. e, protestants) in this hospitable town; and of the other half we find tkirty-four ckudre

n and utterly incomprehen- sible to europeans, who shudder at the bare thought of such self-inflicted tortures. but however shielded from control by vulgar and earth-bound spirits, however wide the chasm between a debasing influence and their self-controlled souls, and however well protected by the seven-knotted ma^cal bamboo rod which he receives from the guru, still the fakir lives in the outer world of sin and matter, and it is possible that his soul may be tainted, perchance by the magnetic emanations from profane objects and persons, and thereby give access to strange spirits and god. to admit one so situated, one not under any and all circumstances sure of the mastery over himself, to a knowledge of the awful mysteries and iniceless secrets of initiation, would be impracticable. it w

ly at the last moment of initiation, and to the adepts of superior degrees. many are the fakirs who, thou^ pure, honest and self-devoted, have yet never seen the astral form of a purely human piiar (an ancestor or father) otherwise than at the solemn moment of their first and last initiation. it is in the presence of his instructor, the ffuru, and just before the cofu-fakir is dispatched into the world of the living, with his seven-knotted bamboo wand for all protection, that he is suddenly placed face to face with the unknown phesence. he sees it, and falls prostrate at the feet of the evanescent form, but is not entrusted with the great secret td its evocation; for it is the supreme mystery of the holy syllable. the anu contains the evocation of the vedic triad, the trimhrti brahma, vish

o create something definite out of this con- fused (turbvientog) matter, which task she is enabled to achieve only after having produced from this union with karabtanoa the 'seven stellars' like the six sons or genii of the gnostic hda-baoth, they then frame the material world. the same stoiy is repeated in sophia- achamoth. ddegated by her purely spiritual parent, the elder sophia, to create the world of vitihle forma, she descended into chaos, and, over- powered by the emanation of matter, lost her way. still ambitious to create a worid of matter of her own, she busied herself hovering to and fro about the dark abyss, and imparted life and motion to the inert elements, imtil she became so hopelessly entangled in matter that, like petahil, she is represented sitting immersed in mud, and u

olation sophia-achamoth suffered so much from the contact with matter, that after extraordinary struggles she escaped at last out of the muddy chaos. although unacquainted with the pleroma, the region of her moliier, she reached the middle space and succeeded in shaking off the material parts which had stuck to her spiritual nature; after which she imme- diately built a strong barrier between the world of intelligences (spirits) and the world of matter. bda-baoth is thus the 'son of darkness' the creator of our sinful world (the physical portion of it. he follows the example of bythoa and produces from himself six stellar spirits (sons. they are all in his own image, and reflexions one of the other, digitizecoy google 184 isis unveiled which become darker as they successively recede from t

JASMUHEEN THE FOOD OF GODS

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

ving of life can deliver to our door. the desire to experience more and the discipline to tune ourselves to the divine nutrition channel are also keys that we need but the benefits are worth it. some say there is no such thing as destiny, that life is what we make of it, and that it is always our choice to take advantage of what comes our way, whether it is for personal or global gain. yet in the world of gods anything that is dreamed can become real and avenues to do so have been long laid down over time. certain pathways have been trodden yet rarely completely explored, for the fields of creative possibility are indeed endless. as such each pathway acts as a field of magnetic attraction that pulses out invitations to those with the desire to explore, for the law of resonance will always

ept therapists in business for years. in metaphysics, due to our karmic connections with our blood-line family, the food we receive from our interaction with them is usually via learning experiences that divine nutrition: the madonna frequency& the food of gods with jasmuheen 41 allow us to grow emotionally, mentally and spiritually. for example: being ignored as a child may push someone into the world of entertainment, where they in turn may then nourish millions with their on-stage presence, and at the same time their inner child is fed via the mass adulation of audience acceptance, which can balance out their childhood lack. 3b. the non-conventional food of the family is the food that comes when we work with the reality of a global family. this means relating to everyone we meet as if t

to celebrate our differences rather than judge each other with the familiar cries of if you acted and thought like i do, i would understand you and maybe accept you and be more loving towards you. 4a. the food of success: the conventional sources of nourishment through success are the wealth and status gained that feeds the emotional and mental aspects of our bio-system and success in the western world of business in particular focuses on these things. in the corporate game of the past decades for many there has been the every man for himself attitude, the take but not give back game, and don t look too closely at the impact of actions on the whole game. hence we have the current backlash with terrorism due to global starvation of the compassion energy and how the affluent big-brother succ

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

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

e sure firs ton each step, he resolutely descended; and he deliberately counted the underground chamber. 7 two hundred and twenty steps. he felt no difficulty in his breathing, except a certain sort of aromatic smell of distant incense, that he thought egyptian, coming up now and then from below, as if from another, though a subterranean, world. possibly, thought he, for he had heard of them, the world of the mining gnomes: and i am breaking in upon their secrets, which is forbidden for man. the rustic, though courageous, was superstitious. but, notwithstanding some fits of fear, the countryman went on, and at a much lower angle he met a wall in his face; but, making a turn to the right, with singular credit to his nerves, the explorer went down again. and now he saw at a vast distance bel

as to certainty in this world, there is none nor can there be any. whether there is anything outside of man is uncertain. hume has pointed out that there is no sequence between one and two. other philosophers have ingeniously detected that our senses are all one, or all none. man is the picture painted upon external matter, and external matter is the individuality that surveys the picture. in the world of physics, colours are tones in other senses, and tones are colours; sevenfold in either case, as the planetary powers and influences are septenary which, in the ideas of the rosicrucians, produce both. talisman of the jaina kings. chapter the seventh. mythic history of the fleur-de-lis. he maypole is a phallus. the ribbons depending from the discus, or ring, through which the maypole pierc

e them used now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through the symbolism that there is in the living light, which is the last exalted show of fluent or of inflamed brilliant matter, passing off beyond into the unknown and unseen world of celestial light (or occult fire, to which all the forms of things tend, and in which even idea itself passes from recognition as meaning, and evolves spiring up, as all flame does, to escape and to wing away. vesta, or the fire, was worshipped in circular temples, which were the images, or the miniatures, of the temple of the world, with its dome, or cope, of stars. it was in the atria of

f the hidden something, which he shall try in vain to arrest, but which, like a spirit, escapes him? if we ask what fire is, of the men of science, they are at fault. they will tell us that it is a phenomenon, that their vocabularies can give no further account of it. they will explain to us that all that can be said of it is, that it is a last affection of matter, to the results of which (in the world of man) they can only testify, but of whose coming and of whose going of the place from which it comes, and the whereabout to which it goeth they are entirely ignorant, and would give a world to know! the foregoing however feebly expressed are the views of the famous rosicrucians* respecting the nature of this supposed familiar, but yet puzzling, thing fire. we will proceed to some of their

JESSUP MK THE CASE FOR THE UFO

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

K AMBER THE BASICS OF MAGICK

full version is more complete. one of the primary uses of this ritual is to ward off psychic attack- that is, when another is (consciously or unconsciously) attempting to harm you, cause sickness, accidents, bad dreams, emotional upset, or to force you to do the basics of magick get any book for free on: www.abika.com 30 something against your will. fortunately this doesn't happen very often. the world of the magician is fairly safe for the pure of heart. psychic attack usually depends upon vulnerabilities. if you are not vulnerable you are safe. thus unificaition with the true will is the greatest protection possible. and the use of the banishing ritual is never hurtful. you can even use it to hold off negative aspects of yourself. other forms of protection sometimes helpful (depending up

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

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

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

hen, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 65 theomachy 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

LAITMAN M BASIC CONCEPTS IN KABBALAH

arch because its conclusions are completely unreliable. while researching the spiritual worlds, we discover that our perceptions are merely a will from above that wants us to feel as if we are a separately existing entity, and not a part of the creator. the entire surrounding world is actually the result of the influence of spiritual forces on us. this is why the surrounding world is considered a world of illusions. let me explain what i mean with an allegory: once upon a time there lived a coachman. he had a pair of horses, a house, and a family. suddenly, he had a wave of bad luck: his horses died and so did his wife and children, and his house collapsed. soon enough the coachman died of grief. at the celestial court, it was discussed what could be given to such a tormented soul. finally

t s i n k a b b a l a h 32 need its help even more. a question arises: are we not the reason for nature s cruelty toward the world? all of nature s actions are interconnected; hence, by violating one of its laws, we upset the balance of the entire system. it does not matter whether we speak of nature as a heartless, purposeless guide or as a creator with a plan, a goal, and wisdom. we exist in a world of certain laws, and by violating them we are punished with the corrupted environment, society, and our corrupted selves. besides, since nature s laws are interconnected, breaking one of them may cause us to suffer an unexpected, harsh blow from a different direction. nature, or the creator (which are actually the same, influences us through certain laws, which we are obliged to regard as ob

distance between their corporeal shells is unimportant. the relationship between them is determined by their spiritual affinity. if one likes something that is disliked by another, the distance between them depends on the difference in their views and sensations. they are considered completely opposite if one of them likes everything the other hates. thus, we see that in the spiritual world (the world of desires, similarity or difference in aspirations, desires, ideas, and properties plays the role of an axe, dividing the spiritual into parts. the distance between spiritual objects is determined by the extent of incongruence between their sensations and properties. therefore, by following the creator s will, feelings, and thoughts, we approach him. since the creator acts only for the sake

the world atzilut and break into distinct sub-prof r o m t h e p r e f a c e t o t h e z o h a r 61 grams. they come down in a certain order through the worlds to our world in the form of general governance and individual governance. human souls originate in the world beria. this is why, starting with this world, one can research their dependency and connection to ein sof. the ten sefirot in each world of the worlds bya accordingly receive the program, method, and time allotted for the implementation of each of its parts from the ten sefirot of the world atzilut. since in the world atzilut, the plan of creation exists as a program, the light of ein sof that passes through atzilut remains uncolored. all the information we obtain is based on the endless transformations of light, which reveal

beria, haya in the world atzilut, and yechida in the world adam kadmon. however, that which exists in the general is also present in each part of the general, meaning in the specific parts. in other words, these five types of light are in the world assiya, albeit at the smallest, inanimate level of nefesh. in the world yetzira these five types of light exist at the general level of ruach. in the world of beria it is the nrnhy of the level of neshama; in the world atzilut it is the nrnhy of the level of haya, and in the world of adam kadmon, it is the nrnhy of the level of yechida. the difference between the worlds is like the difference between the levels of nrnhy in the world assiya. thus, everything depends on the spiritual level of those who wish to attain the upper world, and therefor

LAITMAN M FROM CHAOS TO HARMONY

the pole will seem to be shrinking as its speed increases. as a result of these two discoveries, a more progressive approach was formed, arguing that the world-picture depends on the observer. observers with different properties and senses perceived a different world. similarly, observers in different states of motion perceived a different picture. in the 1930s, quantum physics revolutionized the world of science. it determined that the observer affects the event being observed. accordingly, the only question the researcher can ask is, what do the meters actually show? it is pointless to try to research the objective process that occurred, or to try to find what the objective reality is like. discoveries in quantum physics, together with discoveries in other fields of research, combined to

rom chaos to harmony naturally, such satisfaction is possible only on condition that we love the others, and its power depends on our measure of love for them. love, in fact, is the willingness to care for the well-being of others, to serve them. a person who feels that we are all individual parts of the same system, sees service as one s role, one s sustenance, and one s reward. thus, there is a world of difference between these two kinds of pleasure. a person who has acquired the quality of altruism has a different heart and a different mind. such a person s desires and thoughts are so different from ours that even his or her perception of reality is different from that of others. thanks to the altruistic attitude to others, a person abandons the sensation of being a single cell, connect

ace that contains directions such as right, left, above, and below. then, without warning, sounds appear from all around you, all kinds of sounds. some are like music, some like words, and some like plain noise. using the sounds, you can find your way in the world more easily. now you can estimate distances, and guess the source of the smells and the sounds you are receiving. now you have a whole world of smells and sounds. after some time, you discover a new sensation as something touches your skin. shortly after, you feel the touch of more things. some are cold, some warm, some dry, and some moist; some are hard, some are soft, and some you can t decide. when some of these objects touch your mouth, you feel an odd sensation: they have a distinct flavor. now you are living in a world fill

nd some you can t decide. when some of these objects touch your mouth, you feel an odd sensation: they have a distinct flavor. now you are living in a world filled with sounds, scents, sensations, and flavors. you can touch other objects, and can learn about your surroundings. when you didn t have these senses, you couldn t even imagine that such a rich world was there the whole time. this is the world of the blind-at-birth. had you been in their shoes, would you feel that you needed the sense of sight, as well? would you even know that you don t have it? not at all. in a sense, you may say that we don t feel the spiritual world for a similar reason, because we do not have a soul. we are living our lives without even knowing that chapter nine: a reality of wholeness and infinity 141 there

LAITMAN M KABBALAH REVEALED

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

lost. it is my heartfelt recommendation to read carefully through this book, as it provides much more than general knowledge about an ancient wisdom. it also provides a key to ensure the well-being of humanity in these critical times, when we face the unprecedented challenge of choosing between the devolutionary path leading to worldwide breakdown, and the evolutionary path that can bring us to a world of peace, harmony, well-being, and sustainability. ervin laszlo 19 1 kabbalah: then and now t h e ma s t e r p l a n it is no secret that kabbalah did not begin with today s hollywood trendy hype. it has actually been around for thousands of years. when it first appeared, people were much closer to nature than they are today. they felt an intimacy with nature and nurtured their relationship

d by the spiritual worlds. moreover, there is not a single event in our world that doesn t happen up there first. and the only difference between our world and the spiritual worlds is that events in the spiritual worlds reflect altruistic intentions, and events in our world reflect egoistic intentions. 76 kabbalah revealed because of this cascading structure of the worlds, our world is called the world of results of spiritual processes and occurrences. whatever we do here has no impact of any kind on the spiritual worlds. therefore, if we want to change anything in our world, we have to first climb to the spiritual worlds, the control room of our world, and affect our world from there. t h e p y r ami d just as it happens in the spiritual worlds, everything in our world evolves along the s

by following them. then, without forewarning, sounds appear from all directions. the sounds are all different, some like music, some like words, and some just noises. but the sounds provide additional orientation in that space. now you can measure distances, directions; you can guess the sources of the smells and the sounds you are receiving. this is no longer just a space you re in; it s a whole world of sounds and scents. after some time, a new revelation is made when something touches you. shortly after, you discover more things you can touch. some are cold, some are warm, some are dry, and some are moist. some are hard and some are soft; some you can t decide which they are. you discover that you can put some of the objects you are touching in your mouth, and that they have distinct fl

a new revelation is made when something touches you. shortly after, you discover more things you can touch. some are cold, some are warm, some are dry, and some are moist. some are hard and some are soft; some you can t decide which they are. you discover that you can put some of the objects you are touching in your mouth, and that they have distinct flavors. by now you are living in a plentiful world of sounds, smells, sensations, and flavors. you can touch the objects in your world, and you can study your environment. 108 kabbalah revealed this is the world of the blind-from-birth. if you were in their shoes, would you feel that you needed the sense of sight? would you even know that you don t have it? never. unless you d had it before. the same is true for the sixth sense. we don t rem

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

uistic, then even our negative inborn qualities will enable us to comprehend the creator. the existence of a spiritual place is not related to any actual space. all those who reach this state after correcting their spiritual qualities can see and perceive the same things. the ladder of the creator has 125 levels. these levels are divided evenly between five spiritual worlds. these worlds are: the world of adam kadmon the world of atzilut the world of beria the world of yetzira the world of assiya. each level provides a different perception of the creator, depending on each level s particular properties. therefore, those who have acquired the properties of a specific level see kabbalah and the creator in a completely new way. everyone who attains a particular level of the spiritual world re

acts does not necessarily improve their quality. all that happens occurs under the influence of upper spiritual forces. and we, down here in our world, have been observing the cause-and-effect relationship of spiritual forces for centuries. a person who can see the consequences of events in advance, and therefore predict and avert undesirable consequences, is called a "kabbalist" our world is the world of consequential manifestations of the spiritual forces, whereas the actual arena of interaction between these forces is situated above and beyond our perceptions. only a kabbalist has the ability to foresee events before they manifest themselves in this world, and possibly even prevent their manifestation. however, since all these events are sent in order to allow us to correct ourselves, a

from the light of the creator. the light above the line is called "torah" the screen, or the line separating our world from the spiritual one, is called a "barrier (machsom. those who pass this barrier never again descend spiritually to the level of our world. below the line is the realm of egoism, while above the line is the realm of altruism. advancing toward altruistic pleasure atzilut is the world of complete perception of, and unification with, the creator. an individual gradually rises to the world of atzilut, acquiring altruistic qualities. when one has reached this world, having fully acquired the ability to "give" even standing on its lowest step, one starts "receiving for the sake of the creator- 104- attaining the worlds beyond we do not destroy our desire to experience pleasur

omized the one quality opposite to his essence: the desire to gratify oneself, or egoism. therefore, he endowed us with this quality. as soon as a human being is influenced by this quality, that human is born into thisworld, and immediately stops perceiving thecreator. the concealment of the creator exists in order to give us the illusion thatwe possess freewill to choose between ourworld and the world of the creator the upper world. if, despite our egoism, we were able to see the creator, naturally we would prefer his world over ours, since the first contains all pleasure and no suffering. however, freedom of choice and free will can only exist in the absence of our perception of the creator while he is in concealment. but if, from the moment of birth, we are so strongly dominated by the

reedom of choice and free will can only exist in the absence of our perception of the creator while he is in concealment. but if, from the moment of birth, we are so strongly dominated by the ego that we cannot distinguish between the self and the ego, how can we choose to be free of the ego s influence? also, what choice can there truly be if our world is full of suffering and death, whereas the world of the creator is full of pleasure and immortality? what is left for human beings to choose? in order to allow us to have free will, the creator gave us two options: 1. at times, he reveals himself to one of us to enable that person to see his grandeur and providence and, as a result, to experience calmness. 2. he gave us kabbalah the study of which (assuming that one truly wants to come out

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

rs to states in which we are similar to the creator. in our present state, we are egoists, and are opposite from the creator. let us go back to the process of creation. the term world depicts a certain state of the creature, the will to receive. thus, the state of the creature prior to the tzimtzum is called the world ein sof (the infinite world, and its state following the tzimtzum is called the world of tzimtzum (the world of restriction. t h e g i v i n g f o r c e a n d t h e r e c e i v i n g f o r c e 53 after the tzimtzum, the kli (vessel/receptacle) remains empty and should decide what to do next. it feels that staying empty is pointless for both itself and the creator. the act of the tzimtzum made it independent of the domination of the light, but by that it still did not come to

b b a l a h a n d s c i e n c e 65 just the part accessible to our five senses. the righteous sees the rules that govern the realm beyond the boundaries of our five senses the rules that affect our world, create everything within it, govern the unfolding of every event, and lead it to the purpose desired by the creator. thus, clearly a tzadik is a kabbalist, one who discovers the upper world, the world of forces, the level at which plans concerning this world are made, and from which they come down to operate it. the nature of the tzadik corresponds to the level the individual tzadik has reached. kabbalah explains that all that we feel in reality adheres to the principle of equivalence of form, the congruence principle. in each of our five senses, we perceive a certain span of reality. for

in other words, these physicists assert there is something beyond that boundary that science will never be able to identify. 79 t h e c r e d i b i l i t y o f q ua n t u m t h e o r y any theory can be proven wrong. quantum theory, too, is only a theory and may turn out to be mistaken. moreover, even today there are scientists who consider it erroneous and are searching for alternatives. in the world of science, it is common for one theory to fall and for another to rise in its place. however, there is a subtle distinction to be made here. let me explain by comparing the newtonian theory with einstein s theory of relativity. first, let s assume that there is a stick that is moving in space. according to einstein, if we make the stick move extremely fast, it will begin to shrink. accordin

ected. one s desire to draw near to the states described in kabbalah books makes those states project a correcting force upon one s present state. this force is called surrounding light. it changes one s qualities, enabling individuals to sense their corrected state by gradually forming altruistic qualities in them. the study of kabbalah focuses on the world atzilut. the world atzilut, called the world of correction, is above the parsa. it is a system designed especially to correct a person whenever one wishes it. the light that fills the corrected soul of a person in the world atzilut shines upon one s present state as surrounding light, a force that corrects human nature from egoism to altruism. the surrounding light elevates the soul through all the worlds t h e s t ru c t u r e o f r e

in the attainment of the wisdom of the torah in its secrets, elevates the wisdom of israel and the sanctification of god s name in the eyes of the nations, and brings redemption nearer. the voice of the turtle-dove, p. 118 to understand and to attain the wisdom of the torah contained in the upper light of wisdom, it is also necessary to study the seven teachings concealed in the lower world, the world of nature. the voice of the turtle-dove, p. 119 these are the seven teachings: a) the wisdom of calculus, attribute and measurement; b) the wisdom of creation and assemblage; c) the wisdom of medicine and growth; d) the wisdom of reason, grammar and law; e) the wisdom of playing music and sanctity; f) the wisdom of correction and integration; g) the wisdom of brw k a b b a l a h, s c i e n c

LAITMAN M THE KABBALAH EXPERIENCE

e point of ein sof, meaning the absolute equivalence with the creator. q: i understand that, just as two hairs cannot grow from the same root, so two objects in this world cannot stem from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creator and then descends to the world of atzilut, where the system of the management and the correction of the soul of the first man (meaning our souls) is formed. the three lower worlds to atzilut (beria, yetzira, assiya) were created in its image. these worlds are a diminished, yet accurate image of the world of atzilut. our world was created much like those worlds. everything that exists in any of the four worlds descends fro

of atzilut, where the system of the management and the correction of the soul of the first man (meaning our souls) is formed. the three lower worlds to atzilut (beria, yetzira, assiya) were created in its image. these worlds are a diminished, yet accurate image of the world of atzilut. our world was created much like those worlds. everything that exists in any of the four worlds descends from the world of atzilut. by the same path, the soul rises from our world to atzilut. we attain the world of atzilut by replacing our attributes, which are called our world, with attributes called the world of atzilut. this is our goal in this world, and everyone must follow it. the degree, the attributes, the place to which we all must rise, is called our root. the present degree is the place where we ar

is a creator-oriented desire, it is considered pure and is called holiness. therefore, in the beginning, through the influence of proper study and labor, a desire to enjoy spirituality for self develops, and one begins to want the upper world, the creator, instead of this world. when that desire reaches its peak, we receive a screen, and only then does our desire become a part of malchut (of the world of atzilut. even if we are immersed in impure desires, they are still spiritual because we still want to delight in the spiritual pleasure, the creator, and not earthly pleasures such as sex, wealth or power. t h e k a b b a l a h e x p e r i e n c e 26 c o m p l e t e a d h e s i o n w i t h t h e c r e at o r q: when malchut cleaves to the creator in its final state, does that state last u

d of our evil nature, and acquire the perfect properties of the creator. by starting to study kabbalah, we can reach the state of perfection and eternity within three to five years (ideally, and within six to ten years normally. keep asking those questions. t h e p u r p o s e o f c r e at i o n q: are we seeing an incorrect world? a: the creator started creation. to be more precise, he created a world of evil, or corruption. but man finishes creation, meaning man corrects it. because man has the ability to lead the world, the creator passes on to him the leadership of creation. the creator increases the pressure on us to make us take the leadership upon ourselves. that is why the world around us is so bad; the creator made it so, in order that we begin to correct it. q: can you prove that

the best possible combination between man s receiving nature and the forces of the upper light. it coordinates between them in such a way that a person will self-correct to resemble the light as much as possible, while still maintaining one s independence. o n a da m a n d t h e wo r l d q: how should the term adam ha rishon( the first man) be understood v is it a spiritual entity (related to the world of adam kadmon) or literally a man of flesh and blood in our world? what about all the people before adam ha rishon? also, how does it correlate with the sciences dealing with the origin of man? i read in your books that all objects and interrelations are ultimately realized in specific people on earth. so is it literally the first man, or is it the first man to have a screen? a: the univers

LAITMAN M THE PATH OF KABBALAH

sm we are afraid to connect with him because we don t know what the good inclination is, let alone pure altruism! from the perspective of the creator, nothing ever changes; everyone is at the end of correction, delighting in the light of the creator. what changes is the anguish that we begin to feel as a result of our egoism and our continuing attempts to correct it from the starting point to the world of ein sof, from reception to bestowal. if a person in our world does not get this altruistic point, this spiritual attribute from above, it will be impossible to perform any spiritual acts. it is written that at the moment of one s spiritual birth, one immediately gets the posterior of the holy soul, meaning the last (and lowest) degree of the soul, referred to as a point because of the res

while in our current state and with our egoistic substance of this world. t h e pa t h o f k a b b a l a h 28 there is a law for the spiritual nature that states that, every spiritual root must touch a corporeal branch. this means that every spiritual origin and spiritual force must hang down and build its final corporeal manifestation in our world. for instance, there is a negative force in the world of atzilut named pharaoh and a positive one named moses. these forces must materialize at least once in our world. in principle, everything that happened or that is happening in the spiritual world has already happened in ours, everything except the coming of the messiah and our ascent and exit from this world to the spiritual world. this is all that still awaits us. but the times to come be

rm. if we do let the light in, we want our objective to be to give to the creator. when there is a screen, there is no need for the curtain, because the screen can resist the light. t h e d i v i s i o n o f t h e 1 2 5 d e g r e e s t h at c o n s t i t u t e o u r wa y there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira, and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our souls consist of five parts: keter, hochma, bina, zeir anpin, and malchut. they a

alled peh (mouth. the structure of all souls is identical: the first part of the soul enjoys giving, while the second enjoys receiving. we should only concern ourselves with correcting our galgalta and eynaim (ge, our vessels of bestowal, the desires to give. our spiritual path begins with an ascent above our world. an ascent is a gradual correction of our galgalta and eynaim. by ascending to the world of atzilut, we confirm that our vessels of bestowal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are

wal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the world of assiya, the most egoistic of all vessels. we don t actually correct the vessels/desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there is an ascent from each of the places of the worlds of beria, yetzira, and assiya. the ahp that rise to the world of atzil

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

m an illustration in mr. evans f book on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability. at the entrance of the lodge there were always two guards armed with knives; the outer was called the watcher, the inner was known as the herald(*ibid, p. 47) the candidate was divested of most of his clothing, and entered with a c c t c and h c w c

ve only one of these types, in which the master fs pedestal signifies wisdom, and the working is that of the second person of the trinity, the christ. in the now practically defunct rite of swedenborg the chair of the master represented strength. 119. in the process of the development of our universe, the third member of the trinity first exercised his portion of the divine power in preparing the world of matter; then the second person put forth his energy, and that was the beginning of the evolution of conscious life. this is symbolized in the opening of the lodge. at first the w.j.w. fs miniature column, which signifies the third person and the first outpouring of divine activity, is erect, but at the moment when the r.w.m. declares the lodge open, that column is laid down and the w.s.w

the manifested solar logos. behind these, invisible and beyond all imagining, is the ineffable glory and happi-ness of the father. 139. both the holy ghost and the son are in turn triune; wisdom, strength and beauty are the three qualities of god the holy ghost, and they form the three supports of the objective world, as they also mark out its three divisions. these divisions are (1) the visible world of material objects, founded in beauty- god in things is seen as beauty (2) the invisible energy with which the world is filled, and on which all things that are seen are built- this is the strength of god the holy ghost (3) the universal mind, the world of ideas, the storehouse of archetypes, marking out the possibilities of material forms and relationships, which is seen in what the scient

ern simile, his motor car in which he goes about to do the business of his life, to see what he wants to see and to work where he wants to work. that body, trained perhaps for a particular profession, brought up in the special culture of one of the nations, with its manners and habits of action, feeling and thought, constitutes his personality, the mask through which his voice can be heard in the world of outside appearances. this personality is fourfold- there is the physical body, then the etheric double or counterpart of that, then the emotional nature, then the lower mind- the last two constituting his own private storehouse and gallery of personal feelings and ideas. the s.d. stands for the lower mind, the j.d. for the emotional or astral nature; the i.g. for the etheric double, and t

ry of personal feelings and ideas. the s.d. stands for the lower mind, the j.d. for the emotional or astral nature; the i.g. for the etheric double, and the o.g. or t. for the physical body(*for a fuller study of these principles from this point of view, see professor wood fs book, the sevenrays) 143. according to this interpretation the columns represent the three aspects of the outer world (the world of human tuition, but the three principal officers, who preside at their pedestals, stand for the three aspects of divine consciousness (the inner world of human intuition, as in the following diagram: 144. diagram 1 145. 146. the pillars of the porchway 147. referring to king solomon fs temple, the english craft ritual says: gthere was nothing in connection with this magnificent structure m

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

eatest of the highest, and the ruler of the greatest(*apul. met. bk. xi, 30) in the egyptian ritual, which was much more complete and impressive than the traditional history preserved in modern masonry, the candidate had to pass through a symbolical representation of the suffering, death and rising again of osiris, which included his experiences between death and resurrection, when he entered the world of amenta, and became the judge of the dead, who should decide for each soul what measure of felicity was due to him, and turn back to earthly incarnation those who needed further human development. the legend of the death and resurrection of osiris was well known to all the people of egypt, both initiates and profane, and there were great public ceremonies, corresponding to those of our goo

or sage no longer needs the crucified christ. the eternal or spiritual gospel which is his possession shows clearly all things concerning the son of god himself both the mysteries shown by his words and the things of which his acts were the symbols origen regards the life, death and resurrection of christ as only one manifestation of a universal law, which was really enacted not in this fleeting world of shadows, but in the eternal counsels of the most high. he considers that those who are thoroughly convinced of the universal truths revealed by the incarnation and the atonement need trouble themselves no more about their particular manifestations in time(*op. cit, p. 89) 466. here we see distinct and repeated references to the hidden teaching, greater far than anything known to the churc

is being revised in accordance with the ancient knowledge, and the way to the restoration of the mysteries is being prepared. 790. the future of masonry 791. masonry must surely have a wonderful part to play in the civilization of the future. not for naught have the old hallowed rites been preserved in secret and the immemorial powers of the mysteries transmitted throughout the ages to our modern world of the twentieth century; for we stand to-day on the threshold of a new era, which will be heralded by the coming forth once more of the world teacher, the lord of love himself, who taught in palestine two thousand years ago. we have seen that human evolution takes place according to a cyclic law; race succeeds race, and subrace follows subrace according to the plan of the great architect of

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

ing images of the devil we have inherited from the past have become yet more ambiguous in the present because the segment of the population that accepts the real existence of an evil prince of darkness is in the minority and steadily diminishing. this does not mean that the traditional image of satan has been completely eclipsed. although christianity no longer exercises hegemony over the thought world of the industrialized nations of the west, conservative christians still constitute a significant subpopulation. the strength of this constituency is evident in many ways, from the effectiveness of christian efforts to thwart the legalization of gay marriage to the powerful challenge christians have been able to mount against abortion. whether we applaud or deplore these efforts, the conserv

he waters. the left wing shows the earthly paradise, the central panel is the garden of worldly delight itself, and the right panel represents the frightening images of hell, where devils torment the damned with their former pleasures. the full maturity of the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a world of fire is portrayed, with spectral visions and nightmare beings. a bosch s garden of earthly delights (the art archive/museo del prado madrid/album/joseph martin) buddhism 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common

s one with the ocean. buddha accepted the basic hindu doctrines of reincarnation and karma, as well as the notion, common to most south asian religions, that the ultimate goal of the religious life was to escape the cycle of death and rebirth (samsara. buddha asserted that what kept us bound to the death/rebirth process was desire, desire in the generic sense of wanting or craving anything in the world of samsara.hence the goal of getting off the ferris wheel of reincarnation necessarily involves freeing oneself from desire.nibbana or, in later buddhism, nirvana is the buddhist equivalent of moksha. nirvana literally means extinction, and it refers to the extinction of all craving, an extinction that allows one to break out of samsara. but, someone might respond, why not just try to live l

house, 1989. robie, joan hake. the truth about dungeons and dragons. lancaster, pa: starburst publishers, 1994. schick, lawrence. heroic worlds: a history and guide to role-playing games. amherst, ny: prometheus books, 1991. stackpole,michael. the truth about role-playing games. in shawn carlson and gerald larue, ed. satanism in america. el cerrito, ca: gaia press, 1989. wise, russ. satanism: the world of the occult, probe ministries. http//www.probe.org/docs/satanism.html. egypt the ancient egyptians originally had no figure corresponding to a western satan. over time, however, set (also seth; sutekh, originally the god of the lower kingdom, became an evil deity. historians speculate that during reign of the hyksos, a foreign people who controlled egypt for 400 years, set was identified w

red to have failed the test. according to some accounts, the unfortunate person would then be eaten and destroyed by a demon called ammit. according to other accounts, the person would be placed in a fiery pit, attended by evil-minded demons who tortured them. if, however, the heart balanced the feather, all was well and the person, now with a new body called the sahu, was free to enter the happy world of the sekhet aaru (field of rushes. the hardest part was over, but there were still some dangers or trials to face, as the sahu was not invulnerable. the book of the dead was still useful for spells to protect one from crocodiles, suffocation, and any number of other problems. the location of the land of the blessed is unclear, but it may have been conceived as up in the sky somewhere. in a

LIBER 141

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

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

LIBER CCCXXXV ADONIS

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

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

LIBER CLXV A MASTER OF THE TEMPLE

i invoke thee. oh thou, who when i think of thee art god, who when i cease to think of thee art my self, may i be lost in thee. yet never shall i be lost, for thou art, who art not. oh beloved, i come to thee when i realize that never have i moved through all eternity. oh thou, on whom man looks through the senses, and sees as the world. oh thou, on whom man looks through the mind and sees as the world of thought. oh thou on whom man looks as thyself and becomes infinite bliss, let there be no thought of separateness, for there is none other. thou art that. if i call thee a point, thou laughest, saying: i am the infinite circle. if i worship the circle, thou laughest, saying: i am concealed in the point. only if i claim thee wholly, may i define thee. then who cares, aye or nay? if i attem

LIBER CORDIS CINCTI SERPENTE

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

ight, 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 sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

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

LIBER DCCCLX JOHN ST

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 unguessed, we doubt not. therefore we set out diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confi

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

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 LIBERI VEL LAPIDIS LAZULI

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

who were dust shall never fall away into the dust. 33. so shall it be. 34. then, o my god, the breath of the garden of spices. all these have a savour averse. 35. the cone is cut with an infinite ray; the curve of the hyperbolic life springs into being. 36. farther and farther we float; yet we are still. it is the chain of systems that is falling away from us. 37. first falls the silly world; the world of the old grey land. 38. falls it unthinkingly far, with its sorrowful bearded face presiding over it; it fades to silence and woe. 39. we to silence and bliss, and the face is the laughing face of eros. 40. smiling we greet him with the secret signs. 41. he leads us into the inverted palace. 42. there is the heart of blood, a pyramid reaching its apex down below the wrong of the beginning

ows upon the burnt-up flats of the tiger fs land. 33. by silence and by speech do i worship thee. 34. but all is in vain. 35. only thy silence and thy speech that worship me avail. 36. wail, o ye folk of the grey land, for we have drunk your wine, and left ye but the bitter dregs. 37. yet from these we will distil ye a liquor beyond the nectar of the gods. 38. there is value in our tincture for a world of spice and gold. 39. for our red powder of projection is beyond all possibilities. 40. there are few men; there are enough. 41. we shall be full of cup-bearers, and the wine is not stinted. 42. o dear my god! what a feast thou hast provided. 43. behold the lights and the flowers and the maidens! 44. taste of the wines and the cates and the splendid meats! 45. breathe in perfumes and the cl

LIBER LLL PARADIGMAT PIRATE

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

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

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

ent 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, or world of formation and of angels, which proceeds from bri

orld, hryxyh \lwo, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is still without matter. it is in this angelic world where those intelligent and incorporeal beings reside who are wrapped in a luminous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are

ent to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the legitimate and illegitimate deductions to be drawn. it represents the sentence \yyj \yhla jwr tja .one is the spirit of the living god. and also twplqh \halo .the world of the shells (excrements.the demon-world. now it is wrong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos.unless in that exalted grade in which .the one is the many. but the compiler of liber 777 was a great qabalist when he thus entitled his book; for he meant to imply .one is the spirit of the living god. i.e. i have in this book

ong to say that this idea of the unity of the divine spirit is identical with this idea of the muddle of chaos.unless in that exalted grade in which .the one is the many. but the compiler of liber 777 was a great qabalist when he thus entitled his book; for he meant to imply .one is the spirit of the living god. i.e. i have in this book unified all the diverse symbols of the world; also also .the world of shells. i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the* i had no idea that i knew this before 1912 [note added by ac in a copy of equinox i (5, transcribed by yo

LIBER LXVII THE SWORD OF SONG

lthough he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought.i sink 475 480 485 490 495 500 505 510 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. pentecost 35 to.what abyss.s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind.s lower powers by utter will. it may be that pure nought will fail

piritual triumph over material disaster.the victory of a true man.s spirit over fate .yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hideous hearts had made, now, even for better men, for ever dark and gloomy, robbed of the glory of the glowing gonerial, the royal regan, and only partially redeemed by the absence of the harlot cordelia and the monster lear. v. it may possibly be objected by the censorious, by the effete parasites of a grim conventionalism, that i have proved too much. even by conventional st

at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interestin 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 realise 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 between 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* a poet of great ability. he edited a book called .of bl

act, a fact for a real advance, it must be a fact of a different order. have we such a fact to hand? we have. first, what do we mean by a fact of a different order? let me take and example; the most impossible being the best for our purpose. the spiritualists, let us suppose, go mad and begin to talk sense (i can only imagine that such would be the result) all their .facts. are proved. we prove a world of spirits, the existence of god, the immortality of the soul, etc. but, with all that, we are not really one step advanced into the heart of the inquiry which lies at the heart of philosophy .what is anything. i see a cat. dr. johnson says it is a cat. berkeley says it is a group of sensations. cankaracharya says it is an illusion, an incarnation, or god, according to the hat he has got on

et of impermanence, and of sorrow, and the mystery of unsubstantiality .and the government evicted the bhikkhu; and set guard, quite like the end of genesis iii, and cut down the tree, and all the nats perished .jehjaour heard and trembled. perdu. r abu was only three years old. viii .it really seemed as if fate was against him. poor jehjaour! in despair he cried to his partner .o ganesha, in the world of gods only we shall be safe. let him be born as a flute-girl before indra.s throne .difficult is the task. replied the alarmed deity .but i will use all my influence. i 1 the government, in the intersts of buddhists themselves, reserves all ground within 50 feet of a dagoba. the incident described in this section actually occurred in 1901. 2 siam. know a thing or two about indra, for examp

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 SAMEKH

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

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

LIBER V VEL REGULI

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

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

e in that it starts with prehistory. the first saga in it, ynglinga saga, follows thjodolf of hvin fs ynglinga tal and expands or paraphrases it in places, but the saga begins before ynglinga tal does, at troy in tyrkland. thor is not in this version, however, as he is in the prologue to snorri fs edda. additional information not found in the edda prologue is that vanaland or vanaheim.the land or world of the vanir.lay along the river tanais, that is, the don. to the east lay asaland or asaheim.the land or world of the asir.whose capital was asgard, a great place of sacrifice. odin was the chieftain who ruled there, and the opening chapters of ynglinga saga are very much about odin. snorri starts the euhemerism in this text by reporting that odin was constantly victorious, which led his me

nic trance and journey. if snorri fs historical odin was a shaman from tyrkland, he was just a charismatic version of the sami shamans who are described in the medieval scandinavian historical record. to cite but one example among a great many, historia norvegiae (history of norway, a work 24 norse mythology composed presumably in norway before 1211, describes a shamanic trance and journey to the world of the spirits witnessed by norwegian traders among the sami people in the norwegian mountains. the author describes the event as though it were fact, as indeed it was for medieval scandinavians. odin did not have to be a god to do what snorri has him do in ynglinga saga. snorri says explicitly that odin was a master of seid, which surely refers to the shamanic arts. ghis enemies feared him

s of the myths he presents often vary widely from the versions we have from iceland. to use the example of baldr fs death: in saxo fs version, baldr and hod are not brothers but rivals for the hand of nanna, a human beauty. hod is not blind.indeed, he is a most accomplished fellow. neither loki nor frigg appears in the story, and there is no mistletoe. no attempt is made to restore baldr from the world of the dead, and he enjoys only an attenuated funeral. saxo fs story adds some odd forest maidens and some magic food and sets the death of baldr in the context of several pitched battles between the forces of baldr and hod. yet saxo fs version does include disquieting dreams, baldr fs invulnerability, and, perhaps most important, the linked story of the siring of an avenger by odin on rind

in languages ranging from english to arabic, there are valuable nonwritten sources. of these the most important is surely the archaeological record. we have, for example, numerous representations from the viking age of the encounter between thor and the midgard serpent, from scandinavia and also from england. we have numerous small hammer-shaped amulets, which must be representations in the human world of the protective power conferred by thor fs hammer. we even have dies for casting such hammers and for casting christian crosses, an eloquent piece of testimony to the mission and conversion. some small objects with human form have been interpreted as representations of various gods in sculpture. although these carvings and objects are understood by application of the texts, archaeologists

ain and must give introduction 37 up. although many of the gods make only small appearances, odin, called either wotan (the german form of his name) or the wanderer, plays an absolutely pivotal role. he leaves the stage at the end of the second act of die walkure, but walhalla, the abode of the gods, is seen crumbling at the end of gotterdammerung as the rhine overflows its banks and cleanses the world of the cursed ring. it is powerful music and powerful theater. wagner was one of hitler fs favorite composers, and norse mythology had a sad revival in connection with nazi ideology. today norse mythology every once in a while is found in connection with contemptible neo-nazi activities, but for the most part it is the stuff of either comic books or fantasy literature. there was a revival of

LOGOMACHY OF ZOS

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

er as extrinsic. the arrivist knoweth by exteriorizing the intrinsic, by evocation; for what is not implicitly effective is never explicitly affective. i would teach$ 5n. w>b. 5) g 9\ if you would realize god you must first re-create your god within. you can become god by expurgating. for what is without is an exhausting-transudating past. the immoral asceticism: having suffered they shut out the world of reality, as the means of personal salvation. if there is salvation it is through mankind. the normality of life is a pastiche of unsituated occasions seeking transient or temporal alliances by exclusions. there is a constant process of re-sensitizing for interrelating towards novelty: every aesthesis is a potential creative prehension; promiscuity is change. our readaptation to new events

try to co-ordinate differences from which we make a synthesis and call it n@ o. mere pretensions of partitive impressions and personalizations of truth with or without intentional or affective experience. this method of co-relating constitutes our ego of flabby presuppositions. a concretion of preferential values determinative of validities and abstractions as good, bad, indifferent, etc, from a world of. 7 h 5..q. r..15. f e. e. e.g, ego as the subjective and only reality that is not a pretentious supposition. thus, any personalization, image, induction, deduction, or transfer from objectivity (or subjectivity, will become valid as appearance. therefore it is epistemological and ontological, made within ego; its law (must be) unnecessitarianism, until i so determine, for this world i so

e it: our inexact juxtapositing, blending with muddy interferences, baffle us and our inherences. zos spake thus: fornicatus benedictus! the best things are obtained by spunk. but this met* 5. x* bc 9, separateness by means of another. and not reality as-it-is-in-itself. it commands us to feel freely and deeply without restraint until worn out with the effort for unity. still, what would you in a world of limited sex? no scrotum outlasts the morning c i..q]%y( 5! i can conceive god in you and you in me. a new anthropolatory: god in us all and in all potencies. we cannot..q..1# n. 5( 9= h%d !5' e n= ourselv. 7 the principles of ethics could be pan- 2..1( o# s h"d. 9. j<^9 '7a 7e% i 5. d..1 p w=h 1..1 2 f( q'7 life has many doors and there are many different heavens. death is one such door

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

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 witches sabbat path are quite real, however once one evokes and invokes the spirit of these dark lords shall they be revealed as positive. the christian inversion of pagan gods is only visible on the surface, thus beyond separation from god to daemon is one in the same. we are both the garden of pleasure and the catacombs of the de

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

tually makes up genes. but then, one should not think that the truth about dna suddenly dawned upon scientists in 1952. before that, over the span of about a decade, some scientists, basing their hunch on their own and others experimental evidence, slowly started seriously considering dna as the genetic material. this kind of hunch is called a hypothesis in scientific discourse. thus, in the real world of the laboratory, a hypothesis can sometimes be an educated guess based on preliminary scientific observations (gradually accumulating new facts. little by little, as more experimental facts were gathered, it became more and more clear that dna, and no other natural substance found in living organisms, is indeed the genetic material. what happened in 1952 was the publication of a series of

at there is no god but allah; i witness that muhammad is his prophet (2) five daily prayers to allah (3) the giving of alms to the less fortunate (4) fasting, as an expression of gratitude to allah, especially during the month of ramadan; and (5) a pilgrimage, if feasible, to the holy sites in the city of mecca in saudi arabia once in one s lifetime. as with christianity, there is within the vast world of islama wide spectrum of opinions on evolution versus creationism or id. on the one hand, many muslims around the world maintain that there is no conflict whatsoever between evolution and the tenets of islam. at the other end of the spectrum, the teaching of evolution is forbidden in the islamic nation of saudi arabia. in addition, muslim followers of wahhabism (the dominant version of isl

a question has an infinite number of possible answers. for another, ideas about a purpose in nature cannot be objectively tested. ideas about nature s purpose are, however, valid in metaphysical or religious realms that seek spiritual understanding. what is your opinion? 5. faith and beliefs in divinities do not belong in the scientific world. nor do scientific concepts and methods belong in the world of religious faith. why is it that some people want to merge the two, in spite of countless unsuccessful attempts in the past centuries? 6. monotheistic religious fundamentalism seems to be at the root of both creationism and id. thus, these movements do not represent the majority view of the great world religions. 7. of the five major world religions examined in this book, only buddhism and

n electron is here or there. this has nothing to do with our instruments being imprecise: this fuzziness is part of the fabric of nature; it is, in fact, a law of nature. german physicist werner heisenberg (1901 1976) discovered and formulated this principle mathematically. it has been known since its discovery as the uncertainty principle. this principle states that, at its most basic level, the world of atoms and subatomic particles, nature is indeterminate. of course, the world at the human scale seems to be deterministic, but this is because at our scale, quantum effects are not discernible. quantum indeterminacy is completely counterintuitive and difficult for many people to grasp. but this aspect of the theory stopped bothering professional physicists a long time ago; they routinely

s have learned the important effect of chance in the unfolding of natural events. just think how hard it is to predict the weather. chaos theory shows how very small causes can have very large effects. full determinism is no longer part of many scientific theories. 2. cosmology, thermodynamics, quantum mechanics, and statistical mechanics show that the universe, from its largest structures to the world of the atom, is intrinsically probabilistic. 3. there exist sophisticated models for the origin of life. the rna world with its ribozyme activities, rna hypercycles, and liposome encapsulation of genetic information paints an exciting picture of what kinds of prebiotic events may have taken place. all scientists know, however, that an enormous amount of work remains to be done to 142 evoluti

MACNULTY W KIRK KABBALAH AND FREEMASONRY

called the "rule of three" four worlds the universe as it was perceived43 by the renaissance philosophers consisted of "four worlds" the hermetica describes such a division with each of the four worlds associated with one of the classical "elements."44 kabbalah has the same division as review of "tree mechanics" will indicate.45 they are the "elemental" or physical world (asiyyah, the "celestial" world of the psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent the "superc

he psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent the "supercelestial" world of the spirit, and the glory, as we have seen, represents the divinity. in figure 10 i have related these macro-cosmic symbols to the tree of life. since a person starting on a masonic career enters the lodge from his life in the physical world, i will consider the lodge to be a representation of the psyche which is the world of consciousness contiguous with the physical world. the psyche is

represents the divinity. in figure 10 i have related these macro-cosmic symbols to the tree of life. since a person starting on a masonic career enters the lodge from his life in the physical world, i will consider the lodge to be a representation of the psyche which is the world of consciousness contiguous with the physical world. the psyche is also the bridge between the physical world and the world of the spirit. because of that, this tree on which we shall place the symbols of masonry is a yeziratic tree. the corinthian column, a style derived from the ideas of energy and growth, relates to the active, expansive, right hand column. the simple, austere doric column relates to the passive, constraining, left hand column. the intermediary, balanced, ionic column, relates to the central c

mn, relates to the central column of consciousness. the uppermost three of the four worlds are represented here by three masonic symbols called the three great lights or the "furniture of the lodge."46 these are shown on the central axis of the diagram, the volume of the sacred law, the compasses and the square; and they represent the three upper worlds (since this is a yeziratic tree, the lowest world of materiality is not represented, nor is there a masonic symbol for it. in the ritual practice i think asiyyah, the fourth world of materiality, is represented by the body of the candidate as he contemplates and relates to these three symbols in the course of the ritual) the volume of the sacred law represents azilut, the divine world which is the source of the material it contains. i have

, the fourth world of materiality, is represented by the body of the candidate as he contemplates and relates to these three symbols in the course of the ritual) the volume of the sacred law represents azilut, the divine world which is the source of the material it contains. i have placed it above the rest of the diagram to indicate that it represents the divine world. the compasses represent the world of the spirit, and i have shown them in the upper face of this tree, the part of the tree that is contiguous with beriah. the square represents yezirah; and i have placed it at tiferet, the central sefirah and the essence of that world. these six symbols will be shown on all the tree diagrams that we will use and will form the background for the more detailed consideration of the degrees. th

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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

supposed to lead in the straight and narrow path of rational thinking. to list and classify any but the more important of the now recognized schools of philosophy is beyond the space limitations of this volume. the vast area of speculation covered by philosophy will be appreciated best after a brief consideration of a few of the outstanding systems of philosophic discipline which have swayed the world of thought during the last twenty-six centuries. the greek school of philosophy had its inception with the seven immortalized thinkers upon whom was first conferred the appellation of sophos "the wise" according to diogenes laertius, these were thales, solon, chilon, pittacus, bias, cleobulus, and periander. water was conceived by thales to be the primal principle or element, upon which the

iverse is simply a cross section of the universal aura, the planets and elements to which he refers having no relation to those recognized by modern astronomers. p. 18 to form an endless variety of aspects or modes. the mind of man is one of the modes of infinite thought; the body of man one of the modes of infinite extension. through reason man is enabled to elevate himself above the illusionary world of the senses and find eternal repose in perfect union with the divine essence. spinoza, it has been said, deprived god of all personality, making deity synonymous with the universe. german philosophy had its inception with gottfried wilhelm von leibnitz, whose theories are permeated with the qualities of optimism and idealism. leibnitz's criteria of sufficient reason revealed to him the ins

y destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states that zarathustra (zoroaster) was the first to consecrate a cave to the worship of god, because a cavern was symbolic of the earth, or the lower world of darkness. john p. lundy, in his monumental christianity, describes the cave of mithras as follows "but this cave was adorned with the signs of the zodiac, cancer and capricorn. the summer and winter solstices were chiefly conspicuous, as the gates of souls descending into this life, or passing out of it in their ascent to the gods; cancer being the gate of descent, and capricorn of ascent

walk re and siegfried to an awe-inspiring climax in g tterd mmerung "the twilight of the gods" click to enlarge the nine worlds of the odinic mysteries. the nordic mysteries were given in nine chambers, or caverns, the candidate advancing through them in sequential order. these chambers of initiation represented the nine spheres into which the drottars divided the universe (1) asgard, the heaven world of the gods (2) alf-heim, the world of the light and beautiful elves, or spirits (3) nifl-heim, the world of cold and darkness, which is located in the north (4) jotun-heim, the world of the giants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the west (7) m

(2) alf-heim, the world of the light and beautiful elves, or spirits (3) nifl-heim, the world of cold and darkness, which is located in the north (4) jotun-heim, the world of the giants, which is located in the east (5) midgard, the earth world of human beings, which is located in the midst, or middle place (6) vana-heim, the world of the vanes, which is located in the west (7) muspells-heim, the world of fire, which is located in the south; 8) svart-alfa-heim, the world of the dark and treacherous elves, which is under the earth; and (9) hel-heim, the world of cold and the abode of the dead, which is located at the very lowest point of the universe. it is to be understood that all of these worlds are invisible to the senses, except midgard, the home of human creatures, but during the proc

MASTERING WITCHCRAFT

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

peak for themselves. they reward contemplation. all successful witchery stems from their accurate employment. you can burn your cabalistic books and drown your yoga sutras they will avail you nothing in your quest for power unless you have already understood and mastered the ideas embodied in the witches' pyramid, the four great rules of magic which are the keys to all practical operations in the world of the unseen. casting your spells whenever you wish to work a piece of witchcraft, it is always best if you tie all your supercharged will, faith, and imagination into a single, sizzling bolt with the help of a pattern of spoken words: the charm, or incantation. witches, like poets, painters, and chefs, have always taken a bit from here and a bit from there in the exercise of their craft, s

icky operation for beginners to perform and also a somewhat untrustworthy one, as there is obviously no object link possible, save for the operator's tenuous emotional link with the future. this may strike some as the last word in absurdity, but if you pause to reconsider the parapsychic phenomenon of precognition as we did in chapter 3, you will realize that for a witch who deals wholly with the world of the paranormal, the laws of time as well as space as we know them in our everyday lives do not necessarily apply. the time to employ this ritual of evocation of a future loved one is traditionally midsummer's eve, the night of june 20, just before the summer solstice. on that note, i shall end this first section of spells for lovers. the following pages will deal with spells designed for

m in our everyday lives do not necessarily apply. the time to employ this ritual of evocation of a future loved one is traditionally midsummer's eve, the night of june 20, just before the summer solstice. on that note, i shall end this first section of spells for lovers. the following pages will deal with spells designed for the more impetuous practitioners. part ii. sex magic in the contemporary world of instant sex without romantic preamble, the modern witch may not have the patience required for the more dated "loving-cup" approach. in other words, she will be seeking for some magic which, if habondia's charms prove too lightweight, would allow her to be swept off her feet literally and metaphorically. the key to success in this area of magic lies in our old friend, the witches' pyramid

nd youth; west to water and maturity; and north to earth and old age. witches sometimes refer to the north as the "abode of death" and the watchtower of the north is sometimes known as the "glass castle" glass is here symbolically analogous with unbreakable adamant, and this "land behind the north wind" refers to that vast abyss of death through which we all must pass before being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fire, sword to air, pentacle to earth, cup to water. the cup seems to be about

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 LESSER KEY OF SOLOMON LEMEGETON VOL 1

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

MEANING OF MASONRY

for by this time the mason is supposed to have so enlarged his knowledge as to realize that the primal source of life is not in the" west" not in this world; that existence upon this planet is but a transitory sojourn, spent in search of" the genuine secrets" the ultim ate realities, of life; and that as the spirit of man must return t o god who gave it, so he is now returning from this temporary world of" substituted secrets" to that" east" from which he originally came. as the admission of every candidate into a lodge presupposes his prior existence in the world without the lodge, so our doctrine presupposes that every soul born into this world has lived in, and has come hither from, an anterior state of life. it has lived elsewhere before it entered this world: it will live elsewhere wh

this event--and throughout the history of the human race it has been taught in innumerable ways and in all manner of parables, allegories, myths and legends--its sole and single meaning is that humanity as a whole has fallen away from its original parent source and place; that from being imbedded in the eternal centre of life man has become projected to the circumference; and that in this present world of ours he is undergoing a period of restriction, of ignorance, of discipline and experience, that shall ultimately fit him to return to the centre whence he came and to which he properly belongs" paradise lost" is the real theme of masonry no less than of milton, as it is also of all the ancient systems of the mysteries. the masonic doctrine focuses and emphasizes the fact and the sense of

but the imperfect shadows shall be restored to us, and that patience and perseverance will eventually entitle every worthy man to a participation in them. this large subject is mirrored in miniature in the craft ceremonial. the east of the lodge is the symbolic centre; the source of all light; the place of the throne of the master of all life. the west, the place of the disappearing sun, is this world of imperfection and darkness from which the divine spiritual light is in large measure withdrawn and only shines by reflection. the ceremonies through which the candidate passes are symbolic of the as a stages of progress that every man--whether a formal member of the craft or not- may mak e by way of self-purification and self-building, until he at length lies dead to his present natural se

dual man. it is a parable of cosmic and universal loss; an allegory of the breakdown of a divine scheme. we are dealing with no calamity that occurred during the erection of a building in an eastern city, but with a moral disaster to universal humanity. hiram is slain; in other words, the faculty of enlightened wisdom has been cut off from us. owing to that disaster mankind is here to-day in this world of imperfect knowledge, of limited faculties, of chequered happiness, of perpetual toil, of death and frequent bitterness and pain; our life here is (to use a poet's words" an ever-moaning battle in the mist, death in all life and lying in all love; the meanest having power upon the highest, and the high purpose broken by the worm" the temple of human nature is unfinished and we know not how

the lower faculties of man's organism. the senior deacon, as the master's adjutant and emissary, forms the link between east and west. the junior deacon, as the senior warden's adjutant and emissary, forms the link between west and south; whilst the inner guard acts under the immediate control of the junior warden and in mutually reflex action with the outer guard or contact-point with the outer world of sense-impressions. the whole seven thus typify the mechanism of human consciousness; they represent a series of discrete but co-ordinated parts connecting man's outer nature with his inmost divine principle and providing the necessary channels for reciprocal action between the spiritual and material poles of his organism. in other words, and to use an alternative symbol of the same fact

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

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

to sleep or allow yourself to enter ramblings of thought, but focus and concentrate on the stillness and silence around you. try to persist with this method for a long period of time, keeping a journal based on this and other magickal training, studies and accomplishments. the magickal journal is a powerful tool and record, presenting insight into the great, vast subconscious and a record of the world of dreams. try to keep two journals, a dream book and a general magickal record containing plans,exercises, accomplishments, astral contacts, rites, etc. this will aid in your personal development and the techniques in which you employed as a part of your day to day system. it is during this time in which you practice frozen silence that you will be able to lay a foundation for astral contro

of others. the sabbath is a celebration and channeling of the powers of night and the rejoicing of what one is and what one can be. the actual name sabbath is derived from the old french verb s'esbattre, translating to frolic. when twilight falls and the shadows become evident, all will transverse into a side of night. when our heads rest upon the ground our spirits rise through the dream and the world of the night side. the witch-cult exists in numerous points of the earth, we walk silently among all and harm not one unless provoked. we are shadow and the essence of the green earth is our being. the witch blood emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dre

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ize, andthey easily moved great blocks of stone (lenormant and chevalier, ancient history of theeast, v olume 2) in july 1877, four prospectors moved through along the hills of spring v alley near eureka,nevadausing their picks, the prospectors soon chipped out human legs and foot bonesthat had been encased in solid quartzitefrom knee to heel, the bone was thirty-nine incheslong (charles berlitz, world of the odd and the awesome) a human skeleton 17 feet tall was discovered at gargayan in the philippines (from matrixii by v aldamar v alererian) when one of these curious beings finally passed on, the survivors would erect a greatmonument in their honor. we know these structures as the cyclopean temples that arefound in places of ancient civilization. these edifices are not tombs, but cenota

me any-what goes on in the bible?66atlantis, alien visitation, and genetic manipulation where near to accounting for the paroxysms that occurred on the earth and arerecorded in the legends of the native peoples. it was concocted to lead people astrayfrom the realization of occurrences that not only shaped the earth but that impactedhumans physiologically and psychologically. moreover, the elitist world of sciencehas brought its fury to bear on the lives, careers, and advancement of their detractors,genius mavericks, and revisionists, such as immanuel v elikovsky, ignatius donnelly,and comyns beaumont. edmund halley was the first scientist to account for the bibli-cal deluge by polar displacement: when he first argued his case before the royal society of london in 1692, the revelation wasso

ut that these pan-dimensional beings did indeed have answers. c. s. lewis and j. r. r. tolkien both knew that aliens were in total control of post-diluvianearth, that they had replicated a race of dragons or reptilians, that they were, since the exper-iments of the elizabethans, in league with pan-dimensional entities. the latter, lewis calledthem macrobes. mankind, he said, takes for granted the world of the microbe. though notvisible to the naked eye, one has merely to make use of the microscope to confirm their exist-ence. however, on the level above the human, exist the macrobes. these cannot be seenwith the naked eye either. their existence is known, or intuited, by the subtle inner faculties ofthe sensitive or clairvoyant. the word enochian literally means inner eye. lewis implied,th

has been put before us that there are certain times in history when, for noapparent reason, knowledge of a kind flourishes and similar ideas become vogue. it is possible that many of the figures of early science were in the employ of the darkbrotherhood. history reveals how many scientists were adroit occultists. and so arethey today also, although it is very well covered up. the descent into our world of thisknowledge on a wholesale level gave rise to the age of enlightenment and the indus-trial age. in fact, like marlowe, william shakespeare was also aware of what wasgoing on behind the faade of events. cryptically, he referred to the occult plan in hisplays and seems to have warned against it. shakespeares plays contain complexatlantis, alien visitation, and genetic manipulation89 the l

e reproduce catastrophe because we ourselves are traumatized both as a species andindividually, beginning at birth. because we are wounded, we have put up psychic defensesagainst reality and have become so cut off from direct participation in the multidimensionalwilderness in which we are embedded that all we can do is to navigate our way cautiouslythrough a humanly designed day-to-day substitute world of symbol a world of dollars,minutes, numbers, images and words that are constantly being manipulated to wring themost possible profit from every conceivable circumstance. the body and spirit both rebel.(david watson, the pathology of civilization)atlantis, alien visitation, and genetic manipulation147 epilogue: time to change the road youre on what does it matter if one is free or slave in

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

t. luciferian magick may in this term make reference to seeking light and darkness through magickal development, not an abstract concept, but to manifest the will in both the spiritual and physical world. magick- to ascend and become. in a luciferian sense, magick is to strengthen, develop and initiate the self through balanced forms of willed change. ovlm hqlipvth- olahm ha-qliphoth [hebrew] the world of matter in which we live in, created by the desire of the adversary being samael and lilith. the elements of this book if found and utilized in the context of its writing, displays possibilities via initiation to encircle, control and manifest the desire of the luciferian. paitisha/paityara [avestan/pahlavi] a daeva/druj which is counteraction, antinomianism and opposition. this spirit is

on as a visualization tool, similar to divination and sight with spirits. shades spirits of the dead, ghosts and phantoms which walks in the astral plane. these spirits may represent in some cases the body of the sorcerer in the plane of the dead, a world separate in some areas from our own living perception. in evocation and necromantical practice, the shades are brought around and closer to the world of the living. sorcery the art of encircling energy and power of self, by means of self -fascination (inspiration through the imagination. sorcery is a willed controlling of energies of a magical current, which is responsive through the will and belief of the sorcerer. while sorcery is the encircling or ensorcerling of power 87 around the self, magick is the willed change of ones objective u

MICHAEL WYNN THE SOUL TRAVELERS

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

hich is of coarse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there was no fruit, but instead it was knowledge of magic and the sciences which the fallen angels gave unto man. the relationship between the serpent, azazel, and satan himself gets a tad-bit blurry in--michael wynn's "the soul travelers" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or mask of satan. occultists frequently tell the story of satan approaching eve in the form of azazel, as if azazel were in fact a separate entity who, while tempting eve, was possessed by satan. this follows the avatar model, where multiple gods are related to a single god and vice-versa. after giving man magical knowledge

s that one may not even know the true location, state, and speed of a particle. consequently, they believe the universe is loaded with random numbers and therefore, like people, you may only know what a particle is likely to do, not what it will do. that s not science! that s superstition. the universe has proven itself to be mathematically perfect so far( and therefore predictable, why would the world of the very tiny be any different? and where are these random numbers coming from? the gods? a computer programmer knows a computer can t actually produce a random number but instead can produce a series of numbers that appear random. ancient man may have mistaken the location of lightning strikes as being random, but the places lightning chooses to strike was never random; a fact we came to

texts that define the nature of reality, the number of universes, and the rulers of those universes. in the kabala, the universe is divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers

and dreamt about. it is said that the divine mind gives visions of the future to the dreamer; going to bed on an empty stomach, a vegetarian diet, and abstinence from alcohol are claimed to facilitate these types of dreams. occultists recognize no difference between the astral realm and the dream realm, to such the extent that astral projection is considered nothing more than lucid dreaming. this world of the astral is alleged to not be a separate world at all, but rather a realm that lays directly on top of the material world; the astral, or spirit world is said to be touching every point in our space. these dream-invading spirits are often engaging in more than just play, for it is said that many spirits vampirically feed from the sleeper s life-force. lifeforce is an invisible form of e

MICHAEL W FORD NOX UMBRA

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 ahrimanic sorcerer, through darkness we expand and strengthen our consciousness. it is this hidden aspect of sorcery and witchcraft which breeds the legends of evil concepts, while it is only a hint at the purpose of the left hand path. this way

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

MORALS AND DOGMA

e light; and light and the deep shadow of the passing cloud are the gifts of the prophets of the race. knowledge, laboriously acquired, and inducing habits of sound thought--the reflective character--must necessarily be rare. the multitude of laborers cannot acquire it. most men attain to a very low standard of it. it is incompatible with the ordinary and indispensable avocations of life. a whole world of error as well as of labor, go to make one reflective man. in the most advanced nation of europe there are more ignorant than wise, more poor than rich, more automatic laborers, the mere creatures of habit, than reasoning and reflective men. the proportion is at least a thousand to one. unanimity of opinion is so obtained. it only exists among the multitude who do not think, and the politi

imitable deity, incomprehensible, undefinable; but himself in so far as manifested by the creative thought. to compare littleness with infinity--arkwright, as inventor of the spinning-jenny, and not the _man_ arkwright _otherwise_ and _beyond that. all we can know of the very god is, compared to his wholeness, only as an infinitesimal fraction of a unit, compared with an infinity of units. in the world of creation, which is that of second causes [the kabalistic world briah, the autocracy of the first principle is complete, but we conceive of it only as the cause of the second causes. here it is manifested by the binary, and is the creative principle passive. finally: in the third world, yezirah, or of formation, it is revealed in the perfect form, the form of forms, the world, the supreme

. it penetrates beyond the region of vague sentiment; beyond the regions where moralizers and philosophers have woven their fine theories and elaborated their beautiful maxims, to the very depths of the heart, rebuking our littlenesses and meannesses, arraigning our prejudices and passions, and warring against the armies of our vices. it wars against the passions that spring out of the bosom of a world of fine sentiments, a world of admirable sayings and foul practices, of good maxims and bad deeds; whose darker passions are not only restrained by custom and ceremony, but hidden even from itself by a veil of beautiful sentiments. this terrible solecism has existed in all ages. romish sentimentalism has often covered infidelity and vice; protestant straightness often lauds spirituality and

y a veil of beautiful sentiments. this terrible solecism has existed in all ages. romish sentimentalism has often covered infidelity and vice; protestant straightness often lauds spirituality and faith, and neglects homely truth, candor, and generosity; and ultra-liberal rationalistic refinement sometimes soars to heaven in its dreams, and wallows in the mire of earth in its deeds. there may be a world of masonic sentiment; and yet a world of little or no masonry. in many minds there is a vague and general sentiment of masonic charity, generosity, and disinterestedness, but no practical, active virtue, nor habitual kindness, self-sacrifice, or liberality. masonry plays about them like the cold though brilliant lights that flush and eddy over northern skies. there are occasional flashes of

s of error. the mason regards god as a moral governor, as well as an original creator; as a god at hand, and not merely one afar off in the distance of infinite space, and in the remoteness of past or future eternity. he conceives of him as taking a watchful and presiding interest in the affairs of the world, and as influencing the hearts and actions of men. to him, god is the great source of the world of life and matter; and man, with his wonderful corporeal and mental frame, his direct work. he believes that god has made men with different intellectual capacities; and enabled some, by superior intellectual power, to see and originate truths which are hidden from the mass of men. he believes that when it is his will that mankind should make some great step forward, or achieve some pregnan

MOTTA MARCELO THE COMMENTARIES OF AL

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

inished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star was connected by a ray of light with each other star. in the world of ideas, each thought possessed a necessary relation with each other thought; each such relation is of course a thought in itself; each such ray is itself a star. it is here that logical difficulty first presents itself. the seer has a direct perception of infinite series. logically, therefore, it would appear as if the entire space must be filled up with a homogeneous blaze of light. this

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

back in the pyramid, and a venerable old man issues forth. the old man does not fail to discover the corpses that are strewn about the desert, or to identify their country of origin. when the young officer in his turn is examined, the ancient man takes pity on him, and gives him a magical liqueur that puts the wounded man back on his feet. he follows the old man into the pyramid, and discovers a world of magic. there are vast halls and endless galleries, subterranean chambers piled high with treasures, apparitions of blazing lamps, legions of familiar spirits and there, also, is the black pullet. it is a supernatural version of aladdin with an inner meaning of astaroth. the sage himself proves to be the sole heir of the ancient magi and is himself, in quest of an heir for he feels he is a

in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the application of magical rites and ceremonies. the magic of herbs herbs have always been a staple item in the witch s world of chants, spells and rituals. they have a long wiccan tradition, being used for all kinds of weird and wonderful purposes. the historical record shows that they were part of the wiccan tradition amongst the ancient egyptians, celts, druids, romans and greeks. herbs can be obtained in one of two ways. from the countryside where they grow in abundance, or ready-packed for sale in occult suppl

will appear in a dream. if no dream of him comes he is not to be hers. the children of the night the art and practice of witchcraft goes hand in hand with eerie legends of mysterious, evil creatures that are seen by the light of a full moon. these legends have existed through the centuries and are as old as man. it is difficult to separate the two. they are all part of the same thing: the unknown world of supernatural forces. i have included here three of the most enduring of these legends. zombies, the dead that walk, raised from their graves to work as mindless slaves for powerful voodoo exponents who, in order to obtain their wishes, would call upon baron samedi, the voodoo god of the dead, to summon the zombies into their presence. zombies< were afraid of fire and were destroyed when t

ing troubles. sixteen denotes a sudden, pleasant journey. seventeen signifies an involvement with persons at, or from a distance. eighteen foretells a great rise in life. on average, the predicted events will come to pass within seven days of the dice being cast. some, however, will occur almost instantaneously, while others may take a little longer. the magic of goetia you are about to enter the world of powerful ancient magic, and the results will amaze you. the spirits described in this chapter are ancient and possess a power stronger than the centuries. power to call forth any condition or< situation you desire. all this is here for you, in simplified form. you are on the threshold of working genuine magic for yourself to bring money, love, power, success, happiness and contentment. yo

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e, worms, mayence) and its influence can likewise be seen in france in the areas of upper provence and languedoc the structures of this lombard school betrayed for a long time its imitation of the fifth-century latin basilica. the lessons of byzantine architecture, however, although close at hand, did not make themselves felt in lombard construction; the political separation between the barbarous world of the lombards and the byzantine world of venice and ravenna was simply too great. but at the end of the eleventh and throughout the twelfth centuries there appeared vaulting that, unlike the round-rib vaulting found in france, was made up of square ribs that formed beneath the vault they held up suggesting a large, branched archaic cross. an interesting french example of this structure, un

ve relationship between the two cultures. it is this extensive arab influence, twin to that of the byzantine world, that prompted the first cultural and philosophical renaissance that took place in the west during the twelfth and thirteenth centuries, especially in france. along with the rebirth of the studies of roman law, the royal role enjoyed by theology, which had ruled as sovereign over the world of ideas and provided society with it principal leaders, was strongly undermined. a new science was born that, rather than being fundamentally opposite to its theological predecessor, was instead independent of it. this was not the science of society such as the one the romans had let loose. despite the official resistance of the church, this science was a synthesis, a joining: the great ren

are quite removed from this ideal. who still speaks of the sacred value of man and his creative activity, work? isn't work all too often a painful and odious constraint from which we should be liberated? do today's freemasons, concerned with the problems of the hour and the next day, still know how to decipher the secrets they have in storage? finally, are these secrets from the small, motionless world of the artisan for whom time and eternity did not matter have any usefulness for our large industrial societies, so complex and overwhelmed by a rhythm that is ceaselessly accelerating? under these conditions, wouldn't it be better for those still smitten with spirituality to attempt to reinvigorate freemasonry with a traditional contribution from external sources, and for those whose feet r

NEW WORLD ORDER OR OCCULT SECRET DESTINY

amid is made of stone, rock, and earth and represents the unconscious. the capstone is made of an immaterial substance light or spirit and is conscious, a new being a transformed being is created. the seal s reverse depicts a separation state in the separation of the eye the triangle. the pyramid exemplifies the initiation stage. it is the house of initiation, in which the candidate confronts the world of darkness and enters the world of spirit. by passing the tests of the elements, the candidate is initiated into the realm of higher consciousness (heironimus ibid, p.92) after succesfully completing the initiation process, the candidate is reborn, and joins the single eye in the pyramid. the new world order, or rather the philosophy its deliverers hold to be true, is one and the same as th

ONYX TABLET OF SET

en blood rushes into a limb that has been asleep. some of the advantages of electronic discourse- an ability to take the time to think out one's thoughts, and an ability to speak more frankly in this forum are here and will prevail, if we will it to be so. certain disadvantages of electronic discourse such as the ability to reply quickly without thought are here as well. the latter belongs to the world of horrors, and it will be a sign of priesthood to leave it there. it has been suggested to me that tos.priests should be moderated- that the priesthood is incapable of of using its resources by itself. if the temple is to proceed to its next logical step of development, this won't do. the priesthood is more than capable of resolving any problems- not with an eye to silence and smooth sailin

test. did what i say reflect xeper? why is it important? did it reflect remanifestation? does it reveal a mystery to be sought after? learning to answer these questions again trains us as priests and creates us as gods. the external friction: just as we have unleashed a storm inside ourselves by acting in and from the non-natural state of the priesthood, we will have done so in the very objective world of the other's psyche. having done our job as best we can, it's now up to the other to evaluate- and, if he or she chooses, to integrate and act upon our words. this is the function we as priests perform for setians- we have given them the same access to the divine that we have. not access to a singular voice and vision directly from the mind of set- but access to the process we are learning

e proper, other priests/priestesses, the magistry, and the high priest. these suggestions are based on influence from the archetypical setentity: an expansion of the psyche both inward and outward to reach such an essence within themselves. the reason a priest or priestess can give this advice is because he or she lives within a disjointed situation. he or she potentially views this master of the world of horrors, or the adept, from a multitude of different angles. in my situation there is the businessman, the poet, the magician, the vampyre, etc; but there is also a sense of separateness in relation to each. as i am working within any given _persona, i am also experiencing a sense of witnessing a subtle singularity in relation to my intimate parts. i am this; i am that; but i am also this

PHILIP NEIL MYTHS LEGENDS EXPLAINED

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, 3114 bce. although they projected events forward until at least 4772 ce, they did not think it would continue forever. their sacred book, the chilam balam, tells us: all moons, all years, all days, all winds, reach their comple

climb a mountain, and there await a nonhuman suitor. cupid and psyche a fairy tale t he story of cupid and psyche shows myth shading into fairy tale. it is included as a story-within-the-story in a latin novel, the metamorphoses of apuleius, usually known as the golden ass. although apuleius presents the story as an allegory of the soul (psyche) in search of love (cupid, and sets the story in the world of the roman gods, it is recognizably a version of a fairy tale widely distributed in the indo-european tradition, known to folklorists as the search for the lost husband or the animal bridegroom. variants include beauty and the beast and the black bull of norroway; over 60 versions have been recorded from italian oral tradition. cupid and psyche 35 sleeping beauty psyche s sleep here is a r

ghts before he could seize the runes of power. yggdrasil supported nine worlds, set in three layers. at the top was asgard, the realm of the aesir, or warrior gods, vanaheim, the realm of the vanir, or fertility gods, and aflheim, the realm of the light elves. in the middle, linked to asgard by the rainbow bridge bifrost, was midgard (middle earth, the realm of mortal men, and also jotunheim, the world of the giants, nidavellir, the home of the dwarfs, and svartalfheim, the land of the dark elves. below was niflheim, the realm of the dead, and its citadel hel. the ninth world is sometimes said to be hel and sometimes the primeval fire of muspell, which will devour creation at the end of time. yggdrasil itself will survive, and will protect in hoddmimir s wood the man and woman who will re

eshu is part of the costume of an eshu priest and is designed to be worn hooked over the shoulder. it shows eshu dressed as a priest with an eshu statuette (like itself) over its left shoulder. eshu s contradictory nature is shown by the fact that the carving has two faces, the second one at the back of the phallic headdress (see above. one face looks into the spirit world, and the other into the world of men. also, each side of the carving is different. lightning the decoration here may represent lightning; the lightning bolt was eshu s gift to shango, the thunder god. eshu the trickster eshu is the trickster god of the yoruba people of west africa. he acts as a messenger and mediator between gods and men, and he is a key player in divination, the cornerstone of yoruba culture, a ritual t

y the priests, in an act of communion. ritual staff the ritual staff with bells is made of bone and known as a chicahuaztli. glyphs the glyphs running down the sides of this image are a calendar for the 260-day ritual year, the tonalpohualli or book of the days, which was broken up into 20 x 13-day periods. this ritual calendar expressed the aztec understanding of the complex interrelation of the world of men and the world of the gods. it ran alongside a 365-day solar calendar (not adjusted for leap years, and the two calendars coincided once every 52 years, an occasion for much rejoicing. aztec goddesses t he aztecs worshiped a number of important goddesses. coyolxauhqui takes a particularly active role in aztec mythology as the evil older sister of huitzilopochtli, the supreme god who wa

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

lower world. for instance, as mentioned before, the sefirah of keter is desire, and the sefirah of malchut is speech. from this we understand that the speech of the king becomes the inner motivating desire of the servant or that the speech of the teacher becomes the inner motivating desire of the student etc. likewise, the last level of adam kadmon (primal man) becomes the source of atzilut (the world of emanation. this is to say that malchut of adam kadmon becomes the keter of atzilut. keter of atzilut, atik yomin& arich anpin- pleasure and desire the first sefirah of every level is its keter which is the desire to bring it about, for if there were no desire for it, it couldn t exist. this principle applies both above, in regard to the creation of the world, and below, in man. it is an o

hing he does not want to do. in such a case, there is another, overriding desire which compels him to do that which he would not otherwise do. for instance, if a person hates his job, he does it anyway because his desire to survive overrides his hatred for the work. above too, the desire for something is what gives it its existence. therefore, the keter of atzilut is the desire to bring about the world of atzilut. now, there are really two parts to the sefirah of keter. the external aspect of keter is desire, and its inner aspect is pleasure. in truth, these two aspects are inseparable from each other, for the one cannot be found without the other. furthermore, pleasure does not necessarily precede desire nor must desire precede pleasure. in any case, of the two, pleasure is the internal a

self. this is the way it is in the desire, which is arich anpin. however, the pleasure of it, is still all about himself. for this reason, atik yomin, which is the pleasure of it, still relates to the self, and is still considered to be part and parcel of the self. in contrast, arich anpin already relates outward, toward the world. for this reason it is considered to be the source of atzilut (the world of emanation. the enclothement of atik in arich more particularly speaking, it is only the upper three sefirot of atik which are considered to be part of the self. this may be understood as follows. each of these two parts of keter, contain ten sefirot as well. the seven lower emotional sefirot of the pleasure (atik yomin) are enclothed in the sefirot of the desire (arich anpin) and enliven

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

, 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

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-awareness that he uses to evaluate the effect of his insight. this self-awareness is what distinguishes the world of beriah from the world of atzilut. in beriah, for the first time, there is such a thing as self-awareness or self-consciousness; the beings that exist in this world are aware of themselves as entities distinct from g-d. the same paradigm applies to z feir anpin with regard to yetzirah and nukva d fzeir anpin with regard to asiyah. this is why the world was created in tishrei, which is [an

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

to seek the services and aid of the analytical psychologist. this impetus and this self-consciousness are the prime implications of daath. its signification is a higher type of consciousness, the beginning of a spiritual rebirth. it acts as a selfevolved link between the higher genius, on the one hand, at peace in its supernal abode, and, on the other hand, the human soul bound by its fall to the world of illusion and sense and matter. not until that self-consciousness and acquired knowledge are turned to noble and altruistic ends, so long will sorrow and suffering be the inevitable result. continually will the red dragon, the inverted power of the eros, ravish the little kingdom of self until such time as we open ourselves to the deepest levels of our unconsciousness, reconciling and unit

the left nostril only) let him meditate upon the waxing and waning crescents, while visualising a silver crescent upon an indigo background. let him now call before his mind the signs of the airy triplicity= and enclosed in these, let him meditate upon the numbers nine and five and therewith the forms of the pentagram and pentangle. let him now rise in imagination above the mineral world into the world of trees and flowers and idenbfy himself in love and sympathy with the powers of the elements behind these. let him realise the mental world where mind rules over matter, and let him meditate upon the ideas of appearance and reality <135> fourth knowledge lecture the figures of geomancy and their zodiacal attribuhons .a. populus via* fortuna minor conjunctio ci& 0 q 4. caudq dracoms sp carce

er sephiroth and downwards into the kin dom of shells, yet it <198> is referred especiall unto malkuth. imilardy with netzach and hod, the right and le columns of the sephiroth are referred respectivel thereto. x k malkuth, adonai ha-aretz is god, the lord and king, ruling over the kingdom and em ire which is the visible universe. and cholem $sodoth the breaker of foundations (or ohm yesodoui-the world of the elements) is the name of the sphere of 0 eration of malkuth which is called the sphere of the elements from which a t things are formed, and its archangels are three:-mefatron, the prince of countenance reflected from kether, and sandal hon, the prince of prayer (feminine, and nephesch ha messiah, the soul of tie reconciler for earth. and the order of angels is ashim or flames of fire

y of the sphere of the universe. the space between the physical body and the <209> boundary 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 fifth knowledge lecture 103 rays of the macrocosm. the nephesch is divided into its seven palaces, combining the sephirotic influences in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. that is, its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, kether, chokmah and binah, are united in a sense of feeling and comprehending impressions. its chesed is expressed by laxity of action. its geburah by violence of action. its tiphareth is expressed by more or less se

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ely 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 second, also rectangular in shape,was set apart for rest, containing rude couches and also simple tables for simpler fare. opposed tothis, across the main laboratory and opening into it, but with descending steps, was the third andlargest hall, with rising pointed roof of rugged structure, used for a monkish

s the centre of the east to the station of the suffragan.suffragan:whatever throws additional light on the marvels of the aerial world, and into the starry depths,necessarily exercises a powerful influence over the mind of the earnest rosicrucian. astronomy is anexact science, but an abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants.the second includes the infinite space containing the stars, planets, asteroids, meteors, comets,star-showers, nebulae and the universal system while the third opens to our view god's holy ofholies, the eternal heavens, the astronomical and di

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

the colder realms of reasoning or of visible forms. these shells, envelopes petrified or carnified, were such an expression possible, are the source of errors or of evil, which connects with the heaviness and hardness of animal envelopes. in the book zohar, and in that of the revolution of souls, perverse spirits or evil demons are never called otherwise than shells cortices. the cortices of the world of spirits are transparent, while those of the material world are opaque. bodies are only temporary shells, whence souls have to be liberated; but those who in this life obey the flesh build up an interior body or fluidic shell, which, after death, becomes their prison-house and torment, until the time arrives when they succeed in dissolving it in the warmth of the divine light, towards whic

re of life quivering in my nerves and veins. was it a god who traced this sign which stills the vertigo of my soul, fills my poor heart with joy and, in a mysterious rapture, unveils the forces of nature around me? am i myself a god? all is so clear to me: i behold in these simple lines the revelation of active nature to my soul. i realise for the first time the truth of the wise man's words: the world of spirits is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation acco

busy themselves with evocations or occult magnetism, are like children playing with fire in the neighbourhood of a cask of gunpowder; sooner or later they will fall victims to some terrible explosion. to be isolated from the astral light it is not enough to envelop one's self in a woollen fabric; we must also, and above all, impose absolute tranquillity on mind and heart; we must have quitted the world of passions and be assured of perseverance in the spontaneous operations of an inflexible will. we must reiterate frequently the acts of this will, for, as we shall see in the introduction to the ritual, it is by acts only that confidence is assured to the will, as the power and perpetuity of religions depend on their rites and ceremonies. there are intoxicating substances, which, by increas

octrine of transcendental magic 63 xiii a n necromancy ex ipsis mors we have said that the images of persons and things are preserved in the astral light. therein also can be evoked the forms of those who are in our world no longer, and by this means are accomplished those mysteries of necromancy which are so contested and at the same time so real. the kabalists who have discoursed concerning the world of spirits have described simply what they have seen in their evocations. eliphas levi zahed, who writes this book, has evoked, and he has seen. let us state, in the first place, what the masters have written on their visions or intuitions in that which they term the light of glory. we read in the hebrew book concerning the revolution of souls that there are three classes of souls the daught

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

intelligence and genius. we are in the presence of a kind of sixtus v. poor, temperate, passionless, holding the entire world entangled in the web of his skilful combinations. this man excites at will the passions of his enemies, destroys them by means of one another, invariably reaches the point of view, and this without noise, without ostentation and without imposture. his object is to free the world of a society which the author of the book believes to be dangerous and malignant, and to attain it no cost is too great. rodin is ill lodged, ill clothed, nourished like the refuse of humanity, but ever fixed upon his work. consistently with his intention, the author depicts him as wretched, filthy, hideous, repulsive to the touch and horrible to the sight. but supposing this very exterior i

s of the eagle and flies away into the desert. a protestation of the prophetic spirit against the materialism of official religion. the mighty angel with the face of a sun, a rainbow for nimbus and a cloud for vestment, having pillars of fire for his legs, and setting one foot upon the earth and another on the sea, is truly a kabalistic panthea. his feet represent the equilibrium of briah, or the world of forms; his legs are the two pillars of the masonic temple, jakin and boaz; his body, veiled by clouds, from which issues a hand holding a book, is the sphere of yetzirah, or initiatory ordeals; his solar head, crowned with the radiant septenary, is the world of atziluth, or perfect revelation; and we can only express our astonishment that hebrew kabalists have not recognized and explained

es. sulphur corresponds to the elementary form of fire, mercury to air and water, salt to earth. all masters in alchemy who have written concerning the great work have employed symbolical and figurative expressions, and have been right in so doing, not only to deter the profane from operations which would be dangerous for them, but to make themselves intelligible to adepts by revealing the entire world of analogies which is ruled by the one and sovereign dogma of hermes. for such, gold and silver are the sun and moon, or the king and queen; sulphur is the flying eagle; mercury is the winged and bearded hermaphrodite, throned upon a cube and crowned with flames; matter or salt is the winged dragon; metals in the molten state are lions of various colours; finally, the whole work is symbolize

ROBERT KIRK WALKER BETWEEN WORLDS

or sort of seers prognosticate. from the shoulder-bone of a sheep. this ancient practice of augury from a mutton bone was very widespread in celtic countries, and may still be known today in isolated regions. it stems from the commentary 105 http//www.dreampower.com/kirk_wbw/pg_102.htm (3 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) general practice in the pagan world of using animal parts for divination,24 and often has specific ritual lines or behavior attached to it. kirk observes that it is a minor art, and can only foresee for the coming month. page 35 a woman, seemingly an exception from the general rule. and singularly wise in these matters of foresight, lived in colonsay, an isle of the hebrides. this story contains two levels, the first being one

RUBY TABLET OF SET

reason cannot discern a difference between political authority based on divine revelation and that which is not based on divine revelation (such as pre-christian pagan rulers. thus machiavelli follows the lead of william of occam [of "occam's razor" fame, who stressed belief in god as a function of pure faith rather than reason. the study of politics, machiavelli concludes, belongs wholly to the world of reason and may ignore theological values. machiavelli sees all political history as an interplay between fortuna (chance) and virtu (will, courage, and skill. when virtu is held by the many, republics are possible. when virtu is held by the few, tyrannies result. to understand the governing principles of political life, one must examine the beginnings of significant political systems. it

cordingly, he is responsible for all his actions. by virtue of his freedom, man chooses for himself whatever personality or nature he desires. he is an existence which chooses its essence, and is always in the making (becoming. again, a relationship to xeper can be seen. in addition to this, man's freedom places him beyond the mere personal making of himself; he is responsible for the making of a world of his own choosing. owing to this realization, man is susceptible to what sartre calls "bad faith, a sort of self-deception similar to heidegger's "falling. a person therefore, is responsible for all his actions and cannot excuse himself for any reason, such as blaming his environment or heredity. there is no god; the universe is without purpose, and man is his own lawmaker. accordingly, th

ry sense of the word. also, in spite of the affirmation of having this unique ability as a result of the intervention of the prince of darkness in our remote evolutionary past, the setian cannot attribute his or her behavior, whether perceived as positive or negative, to set. sartre goes even further, pointing out that the individual is not only responsible for their own making, but for that of a world of his or her own choosing. i see this as an intimation of a magical view of existence, even though sartre would surely have cringed at such a suggestion! the setian magician knows that the world (objective universe, or more precisely, their perception of it) is made by the subjective universe. in addition to this, setians know that they only need concern themselves insofar as their percepti

hat gnosticism had some greek origins and in the greek philosophic climate gnosticism developed and came to varied expressions. this is not to be taken as agreement with harnack that gnosticism is the acute hellenization of christianity. 1. philo, the man and his thought philo, an alexandrian jew, was born approximately 30 bc. this places him in the times that the romans controlled the hellenized world of alexander. philo is known to have written much. however the actual works extant today are said to be comparatively scarce. philo works predominantly with the idea of the platonic dualism. god is outside of time and space, and in his being unknowable. however, we must not forget that philo spoke of god, the revealed one, as immanent in his relation with the universe. in this relationship

o be comparatively scarce. philo works predominantly with the idea of the platonic dualism. god is outside of time and space, and in his being unknowable. however, we must not forget that philo spoke of god, the revealed one, as immanent in his relation with the universe. in this relationship, god is "all filling, all penetrating, leaving no vacuum" philo posits god as the first cause on whom the world of sense and spirits depends. more important however is the fact that philo posits "mediary beings" between the unknowable god and the universe. the great central idea, power, and mediary means is the logos, neither god nor creature, but a second god. if the various relational means are angels, the logos is the archangel; if they are images of god, the logos is the prime image. through the l

SABBATIC KABALA OF THE CROOKED PATH

ed under the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account as it is formulated in the saying of the witches: may the blessing, curse and cunning be cell 1 being the aat of the 2nd and 13th letter of the sacred alphabet "all worship is soliliquy. in this house we enter the world of water, the way of manifestation. elemetal spirits as well as les loa prefer the watery way of entering mundane conditions, known as manifestations. this house is very manifestive indeed since it is balancing the forces of mercury and water. there are several clues for the understanding of the empowerments presented in this cell in the azo tic text of which the following carries a lot of e

SALMANRUSHDIE THESATANICVERSES

n for him to forget their names even before they had left his room. not only did he become a philanderer of the worst type, but he also learned the arts of dissimulation, because a man who plays gods must be above reproach. so skilfully did he conceal his life of scandal and debauch that his old patron, babasaheb mhatre, lying on his deathbed a decade after he sent a young dabbawalla out into the world of illusion, black-money and lust, begged him to get married to prove he was a man "god-sake, mister" the babasaheb pleaded "when i told you back then to go and be a homo i never thought you would take me seriously, there is a limit to respecting one's elders, after all" gibreel threw up his hands and swore that he was no such disgraceful thing, and that when the right girl came along he wou

ochure in which a rug was seductively described as being made of wool plucked from the throats of baby lambs, which means, you see, only _low-grade wool, advertising, what to do, this is how it is. he did not love her, was not faithful to her, forgot her birthdays, failed to return her phone calls, turned up when it was most inconvenient owing to the presence in her home of dinner guests from the world of the ball-bearing, and like everyone else she forgave him. but her forgiveness was not the silent, mousy let-off he got from the others. rekha complained like crazy, she gave him hell, she bawled him out and cursed him for a useless lafanga and haramzada and salah and even, in extremis, for being guilty of the impossible feat of fucking the sister he did not have. she spared him nothing, a

ive, he was not able to say. o o o bizarre aspects of the present circumstances of mr. changez chamchawala: with his new wife, nasreen the second, he lived for five days every week in a high-walled compound nicknamed the red fort in the pali hill district beloved of movie stars; but every weekend he returned without his wife to the old house at scandal point, to spend his days of rest in the lost world of the past, in the company of the first, and dead, nasreen. furthermore: it was said that his second wife refused to set foot in the old place "or isn't allowed to" zeeny hypothesized in the back of the black-glass-windowed mercedes limousine which changez had sent to collect his son. as saladin finished filling in the background, zeenat vakil whistled appreciatively "crazee" the chamchawal

between some type of disembodied force-field and the actual living god, which one would you go for? good point, na? you can't pray to an electric current. no point asking a wave-form for the key to paradise" he closed his eyes, then snapped them open again "all bloody bunk" he said fiercely "makes me sick" after the first days chamcha no longer noticed gibreel's bad breath, because nobody in that world of sweat and apprehension was smelling any better. but his face was impossible to ignore, as the great purple welts of his wakefulness spread outwards like oil--slicks from his eyes. then at last his resistance ended and he collapsed on to saladin's shoulder and slept for four days without waking once. when he returned to his senses he found that chamcha, with the help of the mouse-like, goa

m-o"-shanter hat- nor did gibreel farishta tell her about his pursuit by the spectre of rekha merchant. there were still closed doors between them for all their physical intimacy: each kept secret a dangerous ghost- and gibreel, on hearing of allie's other visions, concealed a great agitation behind his neutral words _if you say it, then i know- an agitation born of this further evidence that the world of dreams was leaking into that of the waking hours, that the seals dividing the two were breaking, and that at any moment the two firmaments could be joined- that is to say, the end of all things was near. one morning allie, awaking from spent and dreamless sleep, found him immersed in her long-unopened copy of blake's _marriage of heaven and hell, in which her younger self, disrespectful o

SAPPHIRE TABLE OF SET MAIN

ieving a great deal even by simply being. the master dwells in the city of beings dwelling beyond time and place- the truly non-natural sphere of the on of set. this working requires taking a great distance from one's natural self and the objective universe. one must have the necessary self-discipline and psychological preparation to come into being so utterly alone, so far beyond anything in the world of horrors. this work, i think, is the inner masterpiece of the master of the temple of set. one could say that the outer masterpiece of a master of the temple of set is an order. this could be the case, but there are probably a great many other ways in which the inner crystallization characteristic of the iv can manifest in the ou (to continue i'll need to address the second question (2) wh

re to bring that change about (this is in part operative at the iii -level, but i think the scope- both temporal and spatial span- is greatly increased in the iv (3) what is the mode of failure for the iv? well, as far as we don't act consciously, we are agents of (natural) necessity just as non-conscious human beings are. if we do not bring our non-natural state of being (essence) to bear on the world of horrors, its laws will regulate us in the same semiconscious way as it does to mere human beings (the laws of nature- both without and within our bodies- have an "order" to themselves, but from the perspective of conscious beings this order is either chaotic or simply inertial. the point is that the laws of nature do not automatically further the aims of conscious beings- they do not seek

SAPPHIRE TABLET OF SET

ieving a great deal even by simply being. the master dwells in the city of beings dwelling beyond time and place- the truly non-natural sphere of the on of set. this working requires taking a great distance from one's natural self and the objective universe. one must have the necessary self-discipline and psychological preparation to come into being so utterly alone, so far beyond anything in the world of horrors. this work, i think, is the inner masterpiece of the master of the temple of set. one could say that the outer masterpiece of a master of the temple of set is an order. this could be the case, but there are probably a great many other ways in which the inner crystallization characteristic of the iv can manifest in the ou (to continue i'll need to address the second question (2) wh

re to bring that change about (this is in part operative at the iii -level, but i think the scope- both temporal and spatial span- is greatly increased in the iv (3) what is the mode of failure for the iv? well, as far as we don't act consciously, we are agents of (natural) necessity just as non-conscious human beings are. if we do not bring our non-natural state of being (essence) to bear on the world of horrors, its laws will regulate us in the same semiconscious way as it does to mere human beings (the laws of nature- both without and within our bodies- have an "order" to themselves, but from the perspective of conscious beings this order is either chaotic or simply inertial. the point is that the laws of nature do not automatically further the aims of conscious beings- they do not seek

SATANGEL

s him as one of the fallen angels, whilst in the wars of the sons of light against the sons of darkness his name appears on the shields of a unit of the forces of light. he is often identified as one of the angels of death, and as the angel who gave knowledge to moses. ragu-el friend of god, also called rasu-il, rufa-el, akrasi-el. according to enoch this is the angel who takes vengeance upon the world of the luminaries, i.e. who watches over and polices the behaviour of the angels, and punishes their transgressions. he also appears in the apocryphal revelation of john; then shall he send the angel raguel saying: go sound the trumpet for the angels of cold and snow and ice and bring together every kind of wrath upon them that stand on the left. so watch out! razi-el also known as ratzi-el

riting, logic, and history nabium, who is mentioned in the old testament as nabu. naphula, vapula (goetia, 60th spirit. duke commanding 36 legions. appears as a winged lion. teaches handicrafts, philosophy, and other sciences. ningiszida (sumerian, lord of the tree. horned serpent who, according to akkadian incantations, watches over the demons exiled to the underworld. olam ha-qlippoth (aramaic, world of shells. the other side of the qabballa. olivier. once an archangel, who now tempts mortals to be cruel to the poor. oriax, orias (goetia, 59th spirit. marquis commanding 30 legions. appears as a man with serpent tail, holding two hissing serpents in his right hand, and riding a huge horse. teaches the virtues of the stars and planets, transforms men, gives dignities, favour with friends a

SATANIC BIBLE

to a magician, learned hypnosis, and studied more about the occult. it was a curious combination. on the one side he was working in an atmosphere of life at its rawest level- of earthy music; the smell of wild animals and sawdust; acts in which a second of missed timing meant accident or death; performances that demanded youth and strength, and shed those who grew old like last year's clothes; a world of physical excitement that had magical attractions. on the other side, he was working with magic in the dark side of the human brain. perhaps the strange combination influenced the way he began to view humanity as he played organ for carnival sideshows "on saturday night" lavey recalled in one of our long talks "i would see men lusting after half-naked girls dancing at the carnival, and on

formulating a religion that would serve as the antithesis of christianity and its judaic heritage. it was an old religion, older than christianity or judaism. but it had never been formalized, arranged into a body of thought and ritual. that was to become lavey's role in twentieth-century civilization. after lavey became a married man himself in 1951, at age twenty-one, he abandoned the wondrous world of the carnival to settle into a career better suited for homemaking. he had been enrolled as a criminology major at the city college of san fransisco. that led to his first conformist job, photographer for the san fransisco police department. as it worked out, that job had as much to do as any other with his development of satanism as a way of life "i saw the bloodiest, grimiest side of hum

low of new light is borne out of the night and lucifer is risen, once more to proclaim "this is the age of satan! satan rules the earth" the gods of the unjust are dead. this is the morning of magic, and undefiled wisdom. the flesh prevaileth and a great church shall be builded, consecrated in its name. no longer shall man's salvation be dependent on his self-denial. and it will be known that the world of the flesh and the living shall be the greatest preparation for any and all eternal delights! regie satanas! ave satanas! hail satan! the nine satanic statements 1. satan represents indulgence, instead of abstinence! 2. satan represents vital existence, instead of spiritual pipe dreams! 3. satan represents undefiled wisdom, instead of hypocritical self-deceit! 4. satan represents kindness

the awareness of the flesh! satanism encourages its followers to indulge in their natural desires. only by doing so can you be a completely satisfied person with no frustrations which can be harmful to yourself and others around you. therefore, the most simplified description of the satanic belief is: indulgence instead of abstinence people often mistake compulsion for indulgence, but there is a world of difference between the two. a compulsion is never created by indulging, but by not being able to indulge. by making something taboo, it only serves to intensify the desire. everyone likes to do the things they have been told not to "forbidden fruits are sweetest" webster's encyclopedic dictionary defines indulgence thusly "to give oneself up to; not to restrain or oppose; to give free cou

who conveniently made froths at the mouth when irrational behavior is in order! it is easy to say "so what- these people are insecure, so they can't hurt me" but the fact remains- given the opportunity they would destroy you! therefore, you have every right to (symbolically) destroy them, and if your curse provokes their actual annihilation, rejoice that you have been instrumental in ridding the world of a pest! if your success or happiness disturbs a person- you owe him nothing! he is made to be trampled under foot! if people had to take the consequences of their own actions, they would think twice! life after death through fulfillment of the ego man is aware that he will die, someday. other animals, when nearing death, know they are about to die; but it is not until death is certain tha

SATANIC RITUALS

n. at a time when it was literary fashion to trounce the devil for good measure, regardless of his attributes, seabrook's affinity for satan was visible in all his writing as surely as if he had been a bierce, shaw, twain, or wells. he was one of the few outsiders who, for the first time in the yezidi history, showed sympathy for their devil. by now the yezidis have largely been absorbed into the world of "those without" but their influence has taken effect. that influence has been manifest, throughout satanism's underground period, in the procedures of virtually every secret brotherhood since the knights templar, and in countless literary works. now, after the often tragic epic of the yezidis has become history, it is safe to pronounce the dread name. the statement of shaitan and wordless

athoth, without whose laughter this world should not be. celebrant: kzs'nath r'n as-athoth bril'nwe sza'g elu'khnar rquorkwe w'ragu mfancgh' tiim'br vua. jsnuf a wrugh kod'rf kpra kybni sprn'aka ty'knu el-aka gryenn'h krans huehn. azathoth, great center of the cosmos, let thy flutes sing unto us, lulling us against the terrors of thy domain. thy merriment sustains our fears, and we rejoice in the world of horrors in thy name. participants: ki'q az-athoth r'jyarh wh'fagh zhasa phr-tga nyena phragn'glu. honor to azathoth, without whose laughter this world should not be [celebrant lowers hand, then renders the sign of the horns with his right hand. all participants echo the gesture] celebrant: n'kgnath ki'q y'gs-othoth r'jyarh fer'gryp'h-nza ke'ru phragn'glu. let us do honor to yog-sothoth, w

nza ke'ru phragn'glu. honor to yog-sothoth, without whose sign we ourselves should not be. celebrant: kh'run-mnu kai y'gs-othoth hrn-nji qua-resvn xha drug'bis pw-nga s'jens ni'ka quraas-ti kno'g nwreh sbo-j rgy-namanth el-aka gryenn'h. ky'rh han'treh zmah-gron't k'renb phronyeh fha'gni y'g zyb'nos vuy-kin'eh kson wr'g kyno. yog-sothoth, master of dimensions, through thy will are we set upon the world of horrors. faceless one, guide us through the night of thy creation, that we may behold the bond of the angles and the promise of thy will. participants: ki'q y'gs-othoth r'jyarh fergryp'h- nza ke'ru phragn'glu. honor to yog-sothoth, without whose sign we ourselves should not be [celebrant raises both arms away from him at a sharp angle. participants do likewise] celebrant: z'j-m'h kh'rn z'

ant: kh'rengyu az'pyzh rz'e hy'knos zhri ty'h nzal's za naagha hu'hnby jne'w nhi quz-al hjru-crusk'e dzund dkni-nyeh ryr'ngkain-i khring's naaghs pyz'rn ry'gzyn rgy-namanth el-aka gryenn'h tko f'unga l'zen-zu dsi-r p'ngath fha'gnu nig-quz'a i'a n'yra-l'yht- otp. o dark one, who rideth the winds of the abyss and cryeth the night gaunts between the living and the dead, send to us the old one of the world of horrors, whose word we honor unto the end of the deathless sleep. hail, nyarlathotep. participants: i'a n'yra-l'yht-otp. hail, nyarlathotep. celebrant: i'as urenz-khrgn naaghs z'h hlye fer-zn cyn. i'as aem'nh ci-cyzb vyni-weth w'ragn jnusf whrengo jnusf'wi klo zyah zsybh kyn-tal-o huz-u kyno. hail to thee, blade prince from the grotto whose charge we bear. hail to thee and to thy fathers

iment, in fear and in ecstasy, in loneliness and in anger, upon the whim of thy will. participants: i'a n'yra-l'yht-otp urz'n naagha. hail, nyarlathotep, prince of the abyss. celebrant: v'hu-ehn n'kgnath fha'gnu n'aem'nh. kzren ry'gzyn cyzb-namanth el-aka gryenn'h kh'renshz k'rahz'nhu zyb'nos y'goth-e vuy-kin'eh nals zyh. in thy name let us behold the father. let the old one who reigneth upon the world of horrors come and speak with us, for we would again strengthen the bond that liveth within the angles of the path of the left [the celebrant stands directly before the altar, clenching both fists and crossing the left hand over the right against his chest] celebrant: i'a sh'b-n'ygr'th aem'nh el-aka gryenn'h. i'a aem'nh kyl-d zhem'n. i'a zhem'nfni n'quz n'fha'n-gn kiqua hu-ehn zyb'nos. hail

SATANICON

esired. hell is where our imaginations enjoy the ultimate freedoms; the ultimate expression creation; and we may well become devils. hell is where we scheme and write blasphemies; hateful verse against adversaries. hell is where we may be out-of-our minds; devilish outs, indulging in all that is foolish, perverse and forbidden. hell is the satanic paradise of the noble man above god; the elevated world of fantasy, imagination and creation. no restrictions, no accuser, no worthy opponents all stand defenseless. hell the sanctuary against the real horrors of the world! my brethren go there often -iv- dedicated to satan who has shown me the value of evil and who has been my guide; my personal source of inspiration. to the devil s own: anton szandor lavey, friedrich nietzsche, marquis de sade

an is synonymous with the xian rites of baptism as a purification device, whereas the xian baptism is performed to symbolically cleanse the initiate of original sin, the pact of satan represents the initiate s willful rejection of the belief in the existence of deities, and a rejection of the widespread xian doctrines of deceit. ultimately the pact serves as a greeting and acceptance into satan s world of darkness. special note regarding solitary satanists: making a pact with satan is not necessary to successfully practice the black arts. the pact of satan ritual is geared to individuals who prefer to further formalize their dedication in a group setting. requirements for performance the standard altar articles are employed in the customary manner in addition to the initiate s pact article

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

an bible in an attempt to construct a magical satanism- an examination of satanic black magic side 7 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library version of the antichrist. a second interpretation of the abyss comes from the order of nine angles who suggest the abyss to be located where the world of causality meets with the world of a-causality. whilst the former is understood primarily as rational and physical, the latter is understood to be irrational, non-physical and magickal. this understanding of the abyss as a gateway between two different worlds has long past associations with the concept of the temple as a gateway to the world of the gods. this in itself is interesting beari

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

k pillars carved with the words of the buddha are also sometimes called stupas. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. world religions: almanac 89 buddhism the way to achieve this was not through extreme denial or extreme indulgence, but by following a path of moderation, the middle way. the buddha decided to help others reach such awakening. he set out into the world of northern india to preach his message of the middle way. so powerful was his message of inner peace and harmony that in eight months the buddha had won over twenty thousand followers. for the next forty-five years the buddha and his growing group of disciples, or close followers, spread his message that suffering in life could be eliminated by following his teachings. the core beliefs of b

t of greek learning. phrases. know thyself might be considered the most important phrase of greco-roman philosophy. 214 world religions: almanac greco-roman religion and philosophy empedocles and the four elements an attempt at compromise was proposed by empedocles (c. 495 c. 435 bce. he thought that the four unchanging elements of earth, water, air, and fire all combined to create the harmonious world of movement and variety experienced by the senses. his work led to a basic law of modern physics. his theory of elements remained in use until the modern era. more ideas about the mixing of elements to create all of matter came from anaxagoras (c. 500 c. 428 bce. with the rise of anaxagoras, the center of philosophy moved from the fringes of the empire to athens, in the heart of greece. for

wrote about moral virtue, how to lead a good life, and the nature of knowledge. he also wrote about the immortality of the soul. in fact, plato was the first of the greek philosophers to offer an extensive argument concluding that the soul was immortal. in many ways plato blended much of the work that had come before. his conception was that humans wanted to become one with the bigger and eternal world of the idea and the ideal, of which the waking world was only a shadow. 216 world religions: almanac greco-roman religion and philosophy aristotle (384 322 bce) was a student at plato s school, the academy. aristotle later opened his own school, the lyceum, and became the tutor to the greek king and conqueror alexander the great (356 323 bce. he wrote about politics, art theory, nature class

lyceum, and became the tutor to the greek king and conqueror alexander the great (356 323 bce. he wrote about politics, art theory, nature classification, physics (the science of matter and energy and their interactions, and speech. for aristotle, a person s intellect was his or her most important quality. aristotle did not try to discover any ultimate reality. rather, his starting point was the world of reality that humans perceive. he taught that the intellect should be used in the observance of nature. in terms of ethics, he taught a balanced path, featuring the avoidance of extremes. the highest good for anything was the realization of its nature and purpose. hence, for humans, the highest good was to exercise the specifically human skill of rationality (reasoned thought. aristotle an

hip between death and rebirth was also evident in another of the greek mystery religions: the orphic mysteries, centered in crete. orpheus, the myth states, was the greatest musician in the world. his wife, euridice, was killed by a snake bite and her spirit descended into the underworld. orpheus followed her there, charmed the underworld with his music, and won the right to bring her back to the world of the living, but he was forbidden from looking behind himself on his way back to the surface. orpheus was unable to keep from looking back and as a result lost euridice forever. just like the eleusinian mysteries, the orphic mysteries celebrated a process of death and rebirth, offering its initiates a chance at life beyond death. the greek gods and goddesses are shown at their home on moun

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ecret and it grasps the whole stem of the tree at that point where all the divided branches return to unity. but even this hand is still far from the roots of the tree, only grasping and holding the secret from the outside and cannot yet see it from the inside. for the root of this tree is understood only by the eye of wisdom, standing in the centro of all spheres. these roots go from the visible world of mingled good and evil, into the sphere of the invisible world. this eye looks with the greatest peace upon the wonders of all movements and also looks through all the other eyes, wandering about outside of the rest in the unrest, all those eyes which want to see for themselves without the right eye of wisdom, from which they have received all their seeing-power. this eye can prove all spi

and in readiness, as in their coffer. jupiter: is the power from the life of light, in it is fulfilled god's word of the cognition, sound, call and tone. venus: light, love, fire, which burns in the oil of mercy, in which consists the heavenly life. the first and dark principium. god the father, being called a consuming fire. the other principium of light, being god's son, is one with the eternal world of light. the principium of the fire belongs to the world of the four elements, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark principii gain the upper hand, then the others are tied up around their centro and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity, venus f

SEPHER YETZIRAH WESTCOTT

d "ain suph" are not mentioned.i suggest, however, that this omission is no proof that the doctrines of "ain suph aur" and "ain suph" did not then exist, because it is a reasonable supposition that the "sepher yetzirah" was the volume assigned to the yetziratic world, the third of the four kabalistic worlds of emanation, while the "asch metzareph" is concerned with the assiatic, fourth, or lowest world of shells, and is on the face of it an alchemical treatise; and again the "siphra dtzenioutha" may be fittingly considered to be an aziluthic work, treating of the emanations of deity alone; and there was doubtless a fourth work assigned to the world of briah -the second type, but i have not been able to identify this treatise. both the babylonian and the jerusalem talmuds refer to the "seph

air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cheru

hia. elohim chiim, then, apart from jewish or christian preconception, is "the living gods" or "the gods of the lives, i.e, living ones" rittangelius gives dii viventes "the living gods" both words in the plural. pistorius omits both words. postellus, the orthodox, gives deus vivus. the elohim are the seven forces, proceeding from the one divine, which control the "terra viventium" the manifested world of life. 6. god. in this case we have the simple form al, el. 7. sepharim. sprim, the plural masculine of spr, commonly translated book or letter: the meaning here is plainly "forms of expression" 8. numbers, letters and sounds. the three hebrew words here given are, in unpointed hebrew, spr, spr and sipur. some late editors, to cover the difficulty of this passage, have given spr, spur, sip

SEVEN SHADES OF SOLITUDE

esides under the patronage of cain, the so-called first-born of witchblood, the first magician, and the master of all true-born unto the crooked path of sorcery and witchdom. the attainment of this station is its own reward, for its understanding yields up its own merit: mastery. v) the fifth solitude is the hermitage of the transgressor. this is the solitude of one who wilfully steps outside the world of mortal man as an act of magical power, whose path transgresses the boundaries of the city and crosses over the many borders of convention, daring to go forth into such domains and regions as remain uncharted or forbidden. this is the way of the one who perpetually acknowledges the search for cain, the initiated man of witch-fire, and who constantly engages through self-overcoming in the m

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

es. the subjective are culled from the objective and the weak removed from among the strong. this world is no prize. that is why it is said that "the meek shall inherit the earth" this planet is the consolation prize for losers who can never raise their sights to coexist in camaraderie and purpose with the magnificence of lucifer, the master of the universe. yes, part of man lives in the physical world of earth and sky, but the rest of him lives in the realm of the astral, beyond the veil which separates him from his self of power and those who have gone on before to reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiritual ties with that other realm, they lose contact with the force w

in a strange, new, heavy, too small, limited, physical body right in the middle of the cold earth plane. at this point, the spiritual body must do all it can to support the new physical body and help it make the transition as easily as possible. conversely, when the prime consciousness later leaves the tired and worn physical body, it certainly doesn't want to snap back into the bright and light world of spirit, having forgotten all it once knew about that life. that would be like adding insult to injury and suffering the rigors of being an infant on both ends of the cycle. surely, you can see the point. true, parents and family will help a person into the physical realm as best they can, and true, those who have gone on before will help us get up and running on the other side, but all th

SIFRA DETZNIYUTHA

ya. 6 the term weight is an allusion to the single combination of all the sefiroth; weights are individual sefirah. 7 face-to-face is the condition whereby small face (ze ir anafim) is turned toward vast face (arikh anafim, so no creation is manifest. 8 the primordial kings are the unmanifest sefiroth in the alef worlds, which are witness states of vast face. 9 the term crowns here alludes to the world of atziluth. see sefer yetzirah, chapter three. 10 head (sar, rosh) is another name for the supernal sefirah crown/above. 11 the garments of splendor are the manifest sefiroth. 12 hy( yah or yod heh) constitute the first two letters of the name hvhy, indicating the action described is in the world of creation (b riyah. the yod y corresponds to world of emanation, upper heh h to the world of

r yetzirah, chapter three. 10 head (sar, rosh) is another name for the supernal sefirah crown/above. 11 the garments of splendor are the manifest sefiroth. 12 hy( yah or yod heh) constitute the first two letters of the name hvhy, indicating the action described is in the world of creation (b riyah. the yod y corresponds to world of emanation, upper heh h to the world of creation, the vav v to the world of formation, and the lower heh h to the world of making. 13 hidden within the hidden is atiqa ha atiqim in aramaic. hidden one (atiqa) is a prominent name of vast face in the zohar. 14 the skull of vast face. 15 the envelope is the skin. 16 the pure wool (sufim ,ypvc) are the hairs which hang from the skull. 17 the will(]vor ratzon) corresponds to the forehead. 18 the open eye is the eye of

shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig. 51 man sya, ish, pronounced eesh as in leash. 52 adam kadmon, celestial man, vast face. in the eleventh chapter of the bhagavad gita, this is described

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e cardinal insisted upon the accomplishment of his own predictions, and provided her with the most renowned masters. to inspire her with emulation, his eminence took her one evening to his own box: it would be something to see the performance, something more to hear the applause lavished upon the glittering signoras she was hereafter to excel! oh, how gloriously that life of the stage, that fairy world of music and song, dawned upon her! it was the only world that seemed to correspond with her strange childish thoughts. it appeared to her as if, cast hitherto on a foreign shore, she was brought at last to see the forms and hear the language of her native land. beautiful and true enthusiasm, rich with the promise of genius! boy or man, thou wilt never be a poet, if thou hast not felt the id

peared to her as if, cast hitherto on a foreign shore, she was brought at last to see the forms and hear the language of her native land. beautiful and true enthusiasm, rich with the promise of genius! boy or man, thou wilt never be a poet, if thou hast not felt the ideal, the romance, the calypso's isle that opened to thee when for the first time the magic curtain was drawn aside, and let in the world of poetry on the world of prose! and now the initiation was begun. she was to read, to study, to depict by a gesture, a look, the passions she was to delineate on the boards; lessons dangerous, in truth, to some, but not to the pure enthusiasm that comes from art; for the mind that rightly conceives art is but a mirror which gives back what is cast on its surface faithfully only while unsull

y the graces, particularly delighted in designs aspiring to majesty and grandeur. though his colouring was hard and shallow, as was that generally of the french school at the time, his drawings were admirable for symmetry, simple elegance, and classic vigour; at the same time they unquestionably wanted ideal grace. he was fond of selecting subjects from roman history, rather than from the copious world of grecian beauty, or those still more sublime stories of scriptural record from which raphael and michael angelo borrowed their inspirations. his grandeur was that not of gods and saints, but mortals. his delineation of beauty was that which the eye cannot blame and the soul does not acknowledge. in a word, as it was said of dionysius, he was an anthropographos, or painter of men. it was al

essential to art. his old ambition, freeing itself from the frigid prudence with which mervale sought to desecrate all images less substantial than the golden calf of the world, revived, and stirred, and kindled. the subtle detection of what he conceived to be an error in the school he had hitherto adopted, made more manifest to him by the grinning commentary of nicot, seemed to open to him a new world of invention. he seized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhallowed desires, vanished. zanoni was right: the material world shrunk from his gaze; he viewed nature as from a mountain-top afar; and as the waves of his unquiet heart became calm and

sed waters! the waves are the pulses of the shore. they beat with the gladness of the morning wind, so beats my heart in the freshness and light that make up the thoughts of thee "often in my childhood i have mused and asked for what i was born; and my soul answered my heart and said 'thou wert born to worship' yes; i know why the real world has ever seemed to me so false and cold. i know why the world of the stage charmed and dazzled me. i know why it was so sweet to sit apart and gaze my whole being into the distant heavens. my nature is not formed for this life, happy though that life seem to others. it is its very want to have ever before it some image loftier than itself! stranger, in what realm above, when the grave is past, shall my soul, hour after hour, worship at the same source

SORCERIES OF ZOS

sexuality, in the sense that spare conceived it, is the sexuality not of positive dualities but of the great void, the negative, the ain: the eye of infinite potential. the new sexuality is, simply, the manifestation of non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the

gous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare were elaborating their doctrines. dali's system of 'paranoi-accritical activity' evokes echoes of resurgent atavisms that are reflected into the concrete world of images by a process of obsession similar to that induced by the death posture. dali's birth in 1904- the year in which crowley received the book of the lawmakes him, literally, a child of the new aeon; one of the first! his creative genius adumbrates at every stage of its flight the flowering of the essential germ that has made him a living embodiment of new aeon consciousness, and of the

stages: karezza, or unculminating sexual activity, with visualization of the sigil until sleep supervenes. sexual congress in the dream-state with the shadow-woman evoked by stage i. the sigil should appear automatically at this second stage; if it does not, the practice must be repeated at another time. if it does, then the desired result will reify in stage after awakening (i.e. in the mundane world of everyday phenomena. a word of explanation is, perhaps, necessary concerning the term karezza as used in the present context. retention of semen is a concept of central importance in certain tantric practices, the idea being that the bindu (seed) then breeds astrally, not physically. in other words, an entity of some sort is brought to birth at astral levels of consciousness. this, and ana

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ditation room is 30 feet long, 18 wide at the entrance (which faces north north-east, and 9 wide at the other end. it is therefore wedgeshaped. its only entrance is through two tinted glass-paned doors outside of which stands a u.n. guard. inside the room is another guard. once through the doors, the visitor finds himself in a darkened corridor which leads to the left. the sharp transition from a world of light to one of extreme darkness forces a feeling of abrupt withdrawal from the outside world upon the senses of the visitor who walks along the corridor, reaches the inner arched entrance, turns right, and looks into the room. the room is very dimly lit. the only source of light, at first glance, is that which is reflected squarely from the gleaming upper surface of the brooding, somber

s of how the light of the spirit gives life to matter "but the stone in the middle of the room has more to tell us. we may see it as an altar, empty not because there is no god, not because it is an altar to an unknown god, but because it is dedicated to the god whom man worships under many names and in many forms "the stone in the middle of the room reminds us also of the firm and permanent in a world of movement and change. the block of iron ore has the weight and solidity of the everlasting. it is a reminder of that cornerstone of endurance and faith on which all human endeavor must be based "the material of the stone leads our thoughts to the necessity for choice between destruction and peace. of iron man has forged his swords, of iron he has also made his ploughshares "the shaft of li

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ty so far discovered, and their sages spoke of the mysteries with the greatest reverence.2 what was it they concealed, and what were the secrets they laid bare to the initiated? the enigma is intensified still further by what we know of the dangers which are repeatedly asserted by ancient sources to be characteristic of the mysteries. the path conducting to the secret truths of life lay through a world of terrors. woe to anyone unworthy to attain them! no transgression could be greater than the betrayal of the mysteries to the uninitiated; the betrayer would be punished not just with the confiscation of property but with death. we know that the poet aeschylus was accused of representing certain contents of the mysteries on the stage. he escaped death only by the mysteries and mysteriosophy

tative techniques were employed to that end. the stable realities of ordinary life were to lose all their value, and the whole orientation of perception and feeling to be completely altered. the implication of such exercises and ordeals cannot be in doubt; the wisdom to be presented to the initiand could work upon the psyche in the proper way only if one had already worked transformingly upon the world of the lower senses. the initiand was to be conducted into the life of the spirit, and behold a higher world order. without the preparatory exercises and ordeals he or she would be able to form no connection with that world and on that connection everything depended. real understanding here is possible only if we have an awareness of the subtle phenomena of living knowledge. it requires us t

of the solid truth of the senses. but things are quite different to 6 christianity as mystical fact one who has transformed his or her perceptions and attitudes toward reality, for whom the solid structure has lost its unconditional and unquestioned character. not that one s senses and feelings are stunted, but their authority has become less absolute, so that room is left for something else. the world of the spirit begins to animate the space that is thus left open. at this point a terrible possibility lies in wait. it may happen that someone loses that unreflecting confidence in perceptions and feelings, and yet no new world rises. such a person is left suspended in the void as if dead. the previous values have deserted that individual, but no new ones have arisen. for such a one the uni

becoming and passing-away, and presents but an appearance, a faint unstable image, of itself. if you strain the intellect and wish to grasp this, it is as with water compress it too much and force it violently into one space as it tries to flow through, and you destroy the enveloping substance. even so when the reason tries to follow too closely the clear truth about each particular thing in the world of phase and change, it is foiled and rests either on the becoming of that thing or on its passing-away. it cannot apprehend anything that abides or really is. it is impossible to go into the same river twice, said heraclitus. no more can you hold mortal being twice, so as to grasp it; so sharp and so swift is change, it scatters and brings together again nay, not again, no, nor afterward: e

away, but only in the truly enduring that looks both back to the past and forward into the future. to gaze at once into the past and future is a stage of higher knowledge. it is the discovery of the spirit. the spirit lies behind the manifestations of the senses, but has nothing to do with becoming and passing away, which characterizes all appearances to the senses. everyone who lives only in the world of the senses bears this spirit occultly, deep within. everyone who has pierced through the illusion of the sense-world bears the spirit within as a manifest truth. to attain insight is to unfold a new organ, an event comparable to a plant unfolding the color of its blossom out of its former green and leafy state. the ability to produce flowers was always there in the plant, but it was hidde

SYMBOLISM OF THE BANNERS

e card we notice the female figure naked, except for a k-shaped scarf, dancing within a wreathed oval. her attitude, with arms extended downwards and outwards, and her legs forming a cross, suggests the triangle over a cross, the sign of q. having taken a look at correspondences of the cross with the feminine principle of both h and h final, we need to look at w. w is the letter attributed to the world of hryxy, and to the element of m, and the sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by wh

TECHNICIANS GUIDE TO THE LEFT HAND PATH

detail, and its individual parts shown to be a practical magical formula for changing oneself. also it is a formula for changing the external world in which that above mentioned self lives within. when talking about magic we are really talking about non-scientific (although there can be some overlap) methods to create changes within two very clear cut human environments. the first of these is the world of your own thought, emotions and understanding- your personal inner world. the second of these is the world outside of your own thought, emotions and understanding. it is the world of physical proportion and of physical items and the laws of physics that govern them. often times these two worlds are called the subjective and the objective. each can have an influence upon the other, and it i

. as such, it will serve as a constant reminder of one's own possibility to further personal development and growth. a true curse for the weak of will who would wish to "go back" and seek solace in unity. you have been warned. the first idea about separation that needs to be understood is that it results from the influence of the left hand path initiatory process. within the objective and greater world of culture and society, the lhp has come into existence as a manifestation of the antinomian path of spiritual dissent. this type of separation is not physical. you cannot look at someone and see their separation. however, you can see what separation does within the works an individual creates, and this is how we recognize the lhp through culture and time. separation is not recognized for wh

ity. actions begun aeons ago are still resonating through their extension into our time of consciousness. we will extend them further into a future beyond our phenomenal grasp through the very same mechanism. a further exposition an idea originates from somewhere. it is not our purpose (at this point) to learn the location of this somewhere. what is important is that an idea has manifest into the world of humans. now, this idea, because of its content, attracts to it those individuals who have an affinity with it in some intellectual or spiritual way. it also attracts to it those individuals who for what ever reason, synchronize directly into the ideas, it is initially a hierarchy of extension. all of these individuals will learn and study this idea, each becoming a discrete step in a path

y that is geared very specifically to the procurement of an individual s personal desires. the exact properties of this ritual technology in total will be discussed in the following chapter. but, for the present purpose, it is important to know from the outset that lhp technology delineates very clearly in its methodological approach between the two realms that human consciousness mixes with- the world of thoughts ideas and emotions within ourselves, and the world outside of that self consisting of denser material. the concept of density demands differing modes of ritual technology depending upon whether the ritualist is involved in a greater black magical or lesser black magical outcome. the compaction of energy into material substance carries its own physical rules of governance that has

at its purpose and function are intimately tied into conscious acts of volition (it is also tied intimately into the idea of the ego. acts that result in transformations of consciousness. the natural world changes according to the whims of genetic accident wherein a mutation of genetic replication results in a transformation that succeeds in the environment it is manifest within. in the unnatural world of the self-conscious entity, change occurs because we (i) desire it (ii) we act upon that desire creating the necessary alterations that satiate the desire aspect. there is no mutation or accident involved, it is the occurrence of change outside of the natural procedures and tendencies of environmental disposition. it is very difficult to get away from the polaric constitution of the will

TELESMATIC FIGURES

energies, therefore, the la is frequently added to the names of evil spirits. thou mayest build up an image astrally before thee or thou mayest construct a painting of the actual resemblance. let the adept be cautious to vibrate the hierarchy pertaining to thy force. always and especially when working with telesmatic figures, invoke the highest divine names. telesmatic images cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall determine the sex of thy form by the predominance of masculine or feminine

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

en released can have a potent effect.16 to the man whose entire life is immersed in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn between their role in the normal everyday world and their underground existence in the sordid world of their occult fraternity. illuminists are, indeed, very dangerous men. ancient origins babylonian now it is important to understand that almost all the symbols and signs of the elite are very ancient in origin. former scottish rite freemasonry sovereign grand commander henry c. clausen, 33, who was appointed in 1942 by president roosevelt to head up the commission to investigate the pearl

acts of performing rituals, including the communication of signs and symbols which embody intense energies and are magical in effect, there is expected to arise a "transformed humanity, creating a new heaven and a new earth to manifest itself."12 the megalomania and rage of the psychopaths 37 in effect, the co-conspirators are performing a psychic form of magic. by the combination in the ethereal world of millions of ritual acts by individuals, it is believed that a collective transformation of mankind and of earth will take place. when a critical mass is achieved, a quantum leap in consciousness will spontaneously occur. the catalytic process of magic on a mass, continuing scale will help push this process along to completion. then and only then will the universal mind, long a cherished g

ecrets of the brotherhood, he will get the stick of punishment. but if he cooperates, he will be rewarded. he will find himself in the enviable position of being lauded as a cocreator of the world aborning. c. fred kleinknecht, 33, sovereign grand commander of scottish rite freemasonry, in march, 2002, in the scottish rite journal, boasted of this creator role. in an article entitled "a brave new world of heroes" kleinknecht encourages masonic disciples by emphasizing: one of the great lessons of the scottish rite is this: we do not inherit the world, we create it "o brave new world, that has such people in it" this line from shakespeare's the tempest seems particularly appropriate..22 in practicing magic by employing secret signs, the sharing of covert handshakes, the use of power-attract

ratt house, by its chairman of the board, fellow illuminist, peter g. peterson. pat robertson meets with red chinese premier zhu rongji in 1998. the 700 club host has invested millions of dollars in red china and supports its policy of forced abortions, all the time pretending to be "pro-life" secret handshakes of the illuminati 153 the cover of stephen knight's expose, the brotherhood the secret world of the freemasons. this book caused a sensation and a furor upon its publication because knight revealed that the police, judiciary, and government of great britain are riddled with freemasons who give job preference and show official favoritism to their masonic cohorts. 154 codex magica pope pius xii greets cardinal spellman of new york. new york's powerful cardinal spellman shakes hand of

the flesh or material matter and the male generative act; the other, pointed downward, signifies female sexuality and the spiritual plane. therefore we have a masculine and a feminine triangle integrated. this indicates sexual union, the sex act, and the reconciliation of opposites, yin and yang, or god and satan. the blasphemous suggestion in the symbol becomes clear. remember: everywhere in the world of illuminism, we discover sexual connotations. theirs is a sex cult; indeed it is the world's greatest sex cult; yet, the illuminati use symbols and signs to mask their sexually perverted messages. 362 codex magica the star of david and the beast's number, 666 the supremely evil nature of the double triangle, the hexagram, solomon's seal, the magen david (shield of david, is proven by the f

THE BOOK OF PLEASURE

ese creatures were like. imagination is the operative word, for spare's sorcery is a form of veritable imagination or image-making; of 'dreaming true. he exalted the imagination above every other faculty and claimed that "dreams shall flesh" if the requisite ability to reify them has been absolutely mastered. herein lies the key to his sorcery; the ability to 'visualise sensation' and to convey a world of imaginative reality to the observer. augustus john regarded spare as one of the great graphic artists of his time, and many years earlier john singer sargent, g.f. watts, george bernard shaw, and others praised him in similar terms. spare sent a copy of the book of pleasure to sigmund freud who described it as one of the most significant revelations of subconscious mechanisms that had app

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 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 symbolism. man implies woman, i transcend these by the hermaphrodite, this again i

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

emn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino s work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe or whom europeans met when they journeyed far from home, as when they went on the crusades. by the twelfth century, magical practices based upon the arc

n wise will shine bright as the sky above, and everyone who has led others to please god will shine like the stars (daniel 12: 2 4. while the verses from daniel are the only ones in jewish scripture that specifically mention the afterlife of the soul, the subject is widely discussed in rabbinic literature, the kabbalah, and jewish folklore. generally, the soul is believed to have its roots in the world of the divine, and after the physical death of the body, the soul returns to the place of its spiritual origin. some jewish thinkers refer to the soul s sojourn on earth as a kind of exile to be served until its reunion with god. by the second century b.c.e, many jewish teachers had been exposed to the greek concept of the soul as the essential self that exists prior to the earthly body into

o come. ring further states that he considers the near-death experience to be a teaching, revelatory experience. in his observation, both those who undergo a near-death experience and those who hear about them from others receive an intuitive sense of the transcendent aspect of creation. to ring, the near-death experience clearly implies that there is something more, something beyond the physical world of the senses, which, in the light of these experiences, now appears to be only the mundane segment of a great spectrum of reality. ring has also given some thought to the question of why the study of death became so prominent in the late 1970s and early 80s: one reason is to help us to become globally sensitized to the experience of death on a planetary scale which now hangs like the sword

ers that would benefit all humankind. wishing to please the gods, mnesarchus demanded that his wife change her name from parthenis to pythasis, in order to honor the seeress at delphi. when it was time for the child to be born, mnesarchus devised pythagoras to be a name in which each of the specially arranged letters held an individual sacred meaning. pythagoras is said to have traveled the known world of his time, accumulating and absorbing wisdom and knowledge. according t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 35 dionysus, the god of vegetation, whose cycle of birth, death, and rebirth reflects the cycle of growth, decay, and rebirth seen in nature. to the legends surrounding his life, he was taught by zoroaster (c. 62

ysteries 39 theconstruction of the burial mounds was a community project. that greeted the european explorers in the fifteenth and sixteenth centuries. m delving deeper emerson, ellen russell. indian myths. minneapolis: ross& haines, 1965. steiger, brad. worlds before our own. new york: g. p. putnam, 1978. land of the grandparents it was a general belief among most native american tribes that the world of spirit, the land of the grandparents, was similar to the physical world in its tasks and pursuits, hence the common reference to the happy hunting ground, a place where all needs would be easily met. in this respect, the ghost land, the land of the grandparents, is equivalent to the elysian fields of the ancient greeks, the valhalla of the vikings, and the general concept of a heaven or a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

emn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino s work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe or whom europeans met when they journeyed far from home, as when they went on the crusades. by the twelfth century, magical practices based upon the arc

hosts may be made up of transitory, emergent matter that appears and disappears, can sometimes be seen and felt before disappearing behaves like ordinary matter but still has no permanent existence in the framework of our conception of space and time. in fact, after its transitory manifestations, it seems to be absorbed back into another dimension or dimensions. m delving deeper edsall, f. s. the world of psychic phenomena. new york: david mckay, 1958. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d ghosts and phantoms 17 steinour, harold. exploring the unseen world. new york: citadel press, 1959. stevens, william oliver. unbidden guests. new york: dodd, mead& co, 1957. tyrrell, g. n. m. apparitions. new york: collier books, 1963. poltergeists the

g, but there is a natural cause for the manifestation of the ghost. once science determines just how the energy released by intense emotions is able to permeate the matter of wood, stone, metal, and gems and just how the furnishings of a room are able to absorb these vibrations, it will be as easy to dehaunt a house as it is to rid it of pests. medical doctors have learned to deal with the unseen world of viruses; physicists have learned to work with such unseen lines of force as electricity; so may it be one day with the psychic germs that infect haunted houses and the invisible field of force that dictates the mechanism of ghosts. in the hauntings described in this chapter, however, there were no psychical researchers available who had the ability to negate the effect of the powerful psy

creature peering out at them from a crack near the kitchen fireplace. then, just as the wesleys were getting accustomed to their weird visitor, the disturbances ended as abruptly as they had begun. old jeffery never returned to plague epworth rectory with its phenomena, but the memory of its occupancy has remained to bewilder scholars of more than two centuries. m delving deeper edsall, f. s. the world of psychic phenomena. new york: david mckay, 1958. price, harry. poltergeist over england. london: country life, 1945. sitwell, sacheverell. poltergeists. new york: university books, 1959. stevens, william oliver. unbidden guests. new york: dodd, mead& co, 1957. general wayne inn located on the old lancaster roadway between philadelphia and radner, the general wayne inn has been in continuou

gle negative against numerous affirmatives, and so affirm that a thing was never done. this is the common argument of those that deny the being of apparitions, glanvil declared. they have traveled all hours of the night and have never seen any thing worse than themselves (which may well be) and thence they conclude that all apparitions are fancies or impostures. m delving deeper edsall, f. s. the world of psychic phenomena. new york: david mckay, 1958. price, harry. poltergeist over england. london: country life, 1945. sitwell, sacheverell. poltergeists. new york: university books, 1959. stevens, william oliver. unbidden guests. new york: dodd, mead& co, 1957. the whaley house the thomas whaley mansion, completely furnished with antiques from the days of early california, is also considere

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

mn as heretical any belief in witchcraft or the power of sorcerers. in 1,000 c.e, deacon burchard, who would later become archbishop of worms, published corrrector which updated regino fs work and stressed that only god had the power to transform matter. alchemists could not change base metals into gold, and witches could not shapeshift into animals. in spite of such decrees, a lively belief in a world of witches and ghosts persisted throughout the middle ages and co-existed in the minds of many of the faithful with the miracle stories of the saints. to the native beliefs were added those of non-christian peoples who either lived in europe or whom europeans met when they journeyed far from home, as when they went on the crusades. by the twelfth century, magical practices based upon the arc

ck, to communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch with each other they continue to influence one another even at great distances. 3) an unseen world of spirit forces may be invoked to fulfill the magician fs will. 4) as above, so it is below; as within, so it is without. there is nothing in heaven or in earth that is not also in humankind. primitive animism, such as imitating the animal of the hunt through preparatory dance, cutting off a bit of an enemy fs hair or clothing to be used in a charm against him, and invoking evil spirits to

victim. sources: gcurandismo. h the handbook of texas online [online] http//www.tsha.utexas.edu/handbook/online/articles/view/ cc/sdc 1.html. middleton, john, ed. magic, witchcraft and curing. garden city, n.y: natural history press, 1967. simmons, marc. witchcraft in the southwest. flagstaff, ariz: northland press, 1974. villoldo, alberto, and stanley krippner. healing states: a journey into the world of spiritual healing and shamanism. new york: simon& schuster inc. fireside book, 1987. the practice of brujeria indian islands. plantation owners, who purchased the slaves for rigorous labor, were compelled by order of the lieutenant-general to baptize their slaves in the catholic religion. the slave suffered no conflict of theology. they accepted the white man fs gwater h and quickly adopt

and alchemy. translated by j. courtenay locke. new york: causeway books, 1973. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. pythagoras (c. 580.c. 500 b.c.e) pythagoras, one of the greatest philosophers and mathematicians of the sixth century b.c.e, is said to have traveled the known world of his time, accumulating and absorbing wisdom and knowledge. according to the legends surrounding his life, he was taught by zoroaster (c. 628.c. 551 b.c.e, the persian t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 70 magic and sorcery prophet, and the brahmans of india; and he initiated into the orphic, egyptian, judaic, chaldean, and many other

e states in the opening lines of my life in astrology (1972: gastrology is my science; witchcraft is my religion. h for sybil leek, astrology lessons began when she was eight years old. from her grandmother, she learned the basics of astrology, with personality traits and psychology stressed; from her father, she learned the painstaking technical aspect of casting a chart. in her younger days the world of astrology was a glamorous one. every summer the family would vacation in the riviera, and leek fs skills were in great demand among the celebrities and nobility that would gather on the beaches. among her notable clients were the elder aga khan, queen marie of rumania, and author somerset maugham. although leek had nostalgic feelings for that particular time, her later life was to show he

THE GOLDEN ESSENCE

on of fate, the culmination of all events and consequences, this substance will be distilled out of this chain of forms into its pure stateit will be all that remains, just as it was in the beginning. this goes a long way towards esoterically explaining why practically all pagan (and many non-pagan) mythologies believed that in the end, fire would consume the universe, leaving behind the purified world of renewal. this cunning fire/substance is the common element that runs through all things, from beginning to end, and which at the end, returns to the source or the beginning, making a great circle, completing the universal cycle, and leading to a new, regenerated and perfected world, ready for a new cycle. this is the serpent swallowing its own tail; this fire is the first and the last, an

al or sacrament that embodies all of the ideas and mythology that i have spoken of so far. in doing so, it is also the symbolic (and more timelessly speaking) the actual culmination of the universal pattern. the reason why this is so is deceptively simple- because in the housle, the mythology, and all its symbols and metaphors, and the essence of the beings behind them, becomes transferred to the world of substance. the substances of the housle all have perfect parallels with all of the mythology we have been describing. the chemical interactions of those substances, from plant to chemical, all tell the same story, as thought he universal pattern was written onto the pages of nature herself, which of course it is- because nature is the source of the pattern, the source of it all. the housl

THE KEY TO THE MYSTERIES

n order to learn anything well, one must forget it several times. the world has followed this method. everything which is to-day debateable had been solved by the ancients. before our annals began, their solutions, written in hieroglyphs, had already no longer any meaning for us. a man has rediscovered their key; he has opened the cemeteries of ancient science, and he gives to his century a whole world of forgotten theorems, of syntheses as simple and sublime as nature, radiating always from unity, and multiplying themselves like numbers with proportions so exact, that the known demonstrates and reveals the unknown. to understand this science, is to see god. the author of this book, as he finishes his work, will think that he has demonstrated it. then, when you have seen god, the hierophan

nks is a degraded animal. moreover, of all human passions, religious passion is the most powerful and the most lively. it generates itself, whether by affirmation or negation, with an equal fanaticism, some obstinately affirming the god that they have made in their own image, the others denying god with rashness, as if they had been able to understand and to lay waste by a single thought all that world of infinity which pertains to his great name. philosophers have not sufficiently considered the physiological fact of religion in humanity, for in truth religion exists apart from all dogmatic discussion. it is a faculty of the human soul just as much as intelligence and love. while man exists, so will religion. considered in this light, it is nothing but the need of an infinite idealism, a

s the damp heat which ripens the harvest, it rapidly develops the principles of life and the principles of death, it kills and it vivifies. it is like the angel of the judgment who separates the wicked from the good. civilization transforms men of good will into angels of light, and lowers the selfish man beneath the brute; it is the corruption of bodies and the emancipation of souls. the impious world of the giants raised to heaven the soul of enoch; above the bacchanals of primitive greece rises the harmonious spirit of orpheus. socrates and pythagoras, plato and aristotle, resume, in explaining them, all the aspirations and all the glories of the ancient world; the fables of homer remain truer than history, and nothing remains to us of the grandeur of rome 56 but the immortal writings w

r, at most, a thing. if it is said that god was a person, one would represent to oneself the intelligent infinite, under the necessarily bounded form of an individual. it says "god is one in three persons" in order to express that one conceives in god both unity and multiplicity. the formula of a mystery excludes necessarily the very intelligence of that formula, so far as it is borrowed from the world of known things; for, if one understood it, it would express the known and not the unknown. it would then belong to science, and no longer to religion, that is to say, to faith. 77 the object of faith is a mathematical problem, whose "x" escapes the procedures of our algebra. absolute mathematics prove only the necessity, and, in consequence, the existence of this unknown which we represent

uman kind. mr. home, his air sad and disillusioned, was then bidding farewell to a noble lady whose kindly welcome had been one of the first happiness which he had tasted in france. mme. de b. treated him very kindly that day, as always, and asked him to stay to dinner; the man of mystery was about to accept, when, some one having just said that they were waiting for a qabalist, well known in the world of occult science by the publication of a book entitled "dogme et rituel de la haute magie" mr. home suddenly changed countenance, and said, stammering, and with a visible embarrassment, that he could not remain, and that the approach of this professor of magic caused him an incomparable terror. everything one could say to reassure him proved useless "i do not presume to judge the man" said

THE MAGICIAN S KABBALAH

u o the magician's kabbalah by fp the classical esoteric model of the universe as practised by a working magician, with unique details of the theories and practices of modern magic for the general reader. this book demonstrates the integration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. acknowledgements i acknowledge the lessons of my teachers and colleagues of the invisible college, particularly frater daleth for the operation of sol; soror jasinth for love and company in the circle of the moon; soror brina for reopening eden; and the participants in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and pre

by computer programs such as "brainstorm" or "turbothought, which allow the ranking, chaining and shuffling of ideas on a computer screen (f) an instrument for proceeding from the known to the unknown on similar principles to those of mathematics. the process of initiation takes us up through the sephiroth via the paths and hence from the apparent world around us into the occult (meaning 'hidden) world of god. that this progression can be mapped is one of the virtues of the tree. as the system is based in simple objects such as the hebrew letters, which can be arranged in "formulae" or words, which have meaning, we can build up a coherent model of the universe by simply applying our basic knowledge of the tree to an event, observing the process, then expanding our model on that basis. the

can make a parallel of this concept to modern physics, and the "cophenhagen interpretation" with its many "observer-created" worlds. the final outcome of the variations of the many-worlds doctrine came around the 14th century, but is also mentioned in the zohar, and was developed by the lurianic school (amongst others) in the 16th century. this version depicted four worlds (a) olam ha-azilut, the world of emanation (the sephiroth (b) olam ha-beriah, the world of creation (the throne& chariot (c) olam ha-yezirah, the world of formation (the angels (d) olam ha-asiyyah, the world of making (the terrestrial sphere) the four worlds obviously can be connected with the four letters of the divine name yhvh, the four quarters, the four elements, and other quaternary systems. sedir, quoted by papus

h, the world of creation (the throne& chariot (c) olam ha-yezirah, the world of formation (the angels (d) olam ha-asiyyah, the world of making (the terrestrial sphere) the four worlds obviously can be connected with the four letters of the divine name yhvh, the four quarters, the four elements, and other quaternary systems. sedir, quoted by papus, gives the nature of each world as (a) azilut, the world of emanations, at which level that which renders possibility becomes real (i.e. the thirty-two paths of wisdom (b) beriah, the world of creation, at which level the spirit is moved to general manifestation without differentiation. the zohar calls this world the pavilion which veils the point (c) yetzirah, the world of formation, the level at which the general spirit is broken down into a cro

which renders possibility becomes real (i.e. the thirty-two paths of wisdom (b) beriah, the world of creation, at which level the spirit is moved to general manifestation without differentiation. the zohar calls this world the pavilion which veils the point (c) yetzirah, the world of formation, the level at which the general spirit is broken down into a crowd of individual minds (d) assiyah, the world of production. at each level the practical kabbalist works with a different mode of personification of the divine, in that at the world of assiyah he works with the elemental spirits, in the world of yetzirah he works with the angels, in the world of briah the archangels, and at the world of atziluth he works directly with the ten names of god in each of the sephiroth (see table one. however

THE MARTINIST OPERATIVE GENERAL RITUAL

me be removed; having seen light of thy truth which is the christ our redeemer, may these men be redeemed from the darkness. o lord, thou who dost not look for the death of men but for the life even of sinners, deign, o lord, to receive favourably my prayers for these men. deliver strayed nations from the worship of idols and reunite them into thy holy, eternal and universal church, far from this world of sorrow, and for the greatest glory of thy holy name. by ieshouah, our lord, amen. operator prays now for the sick, afflicted and for prisoners: we beseech thee humbly, o almighty and eternal god, to grant health and freedom to all infirm and sick, afflicted persons and to the prisoners, that thus delivered from illness and captivity, o lord of all grace, they may thank thee for thy mercy

THE MIDDLE PILLAR

the initiates who were associated with the original gd or its immediate offshoots (the sm and ao, regardie, far more than any other person, demonstrated through his life, his work, and his writing, the essential wisdom and soundness of those teachings. he was the one initiate uniquely qualified for his appointed task-the task of successfully presenting magic as a therapeutic tool to the skeptical world of psychology, and ultimately, to bring psychotherapy and magic together. in the winter of 1936-37, regardie was bedridden in london for two weeks with a bad case of bronchitis. during this time he wrote most of what would be published as the philosopher's stone, a book about alchemy from a jungian perspective. at the time regardie was convinced that laboratory alchemy was fallacious, and th

once he has gained this new understanding, the student, it is to be hoped, will gradually but steadily progress until he has completed the great work. in so doing, not only will he help himself by stepping up his own evolutionary processes, but to that degree will he have raised the frequencies of h s fellow man and even the planet itself, since all that is, is one. frances g. wickes in the inner world of choice points out that we must "accept the experience that will bring to birth a latent potential" and be willing to dare the leap into the unknown, diving deep into the unconscious "in search of the other unborn or lost potentials of the self."7 the middle pillar should prove a trustworthy guide on this search. it involves several distinct methods, each of which has been designed for a s

with the higher nature, and enter into the spiritual plane. it is said to be the great spiritual reservoir by means of which the tremendous momentum towards evil living is checked. though involuntary with such people, it is constantly salutary in effect. the next level to be considered is comprised of the 4th to the 9th sephiroth inclusive; it is called the formative world or swapna. this is the world of dreams; it is the level of the instinctual drives and the dynamic urge to expression. its images, the pageantry of dreams and the fantastic adventure of the night, are those supplied by the experience of the day although the dramatization of the actual dream is the exclusive content and prerogative of this plane. where there is an effort on the part of the higher genius or it to transmit

he highest state of consciousness. turya is described as conscious dreamless sleep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the sephiroth of chokmah and binah, yetzirah (including all sephiroth from chesed to yesod, and assiah (consisting only of malkuth. atziluth is the divine world of archetypes, briah is the creative world of archangels, yetzirah is the formative world of angels and the astral realm, and assiah is the active, material world. 20. the state of mind in dreamless sleep. 21. these are known as the chakras. see part two, chapter eight. 22. complete awareness of the state of mind. 23. this is excellent advice. we should point out, however, that not all psych

d as yhvh alhim. this name is also used for daath. the archangel tzaphkiel is also used for daath. 12 "beholder of god" or "the contemplation of god" 13. the color of daath is usually listed as either lavender or gray-white. the golden dawn ascribed certain colors to the sephroth and the paths in each of the four worlds of the qabalah. the usual colors assigned to the sephiroth are related to the world of briah, whle the paths that connect them are given colors that correspond to the world of atziluth. the color that regardie suggests using for daath here (lavender, relates it to the world of atziluth. this implies that daath as a bridge or energy conduit has more in common with the paths of the tree than with the sephiroth. 14 "god" 15 "righteous of god" 16. elohirn gibor "god of battles"

THE MOTHMAN PROPHECIES

ose two men who were here earlier" she asked, surprised to hear the same weird question twice in one day "no. no i'm alone. i'm a friend of gray gray barker" gray barker of clarksburg was west virginia's best-known ufo investigator. he had published a number of books on the subject and was a frequent visitor to point pleasant "do you know john keel" his face tightened "i i used to think think the world of k k keel. then a few minutes ago i bought a a magazine. he has an article in it. he says he's seen ufos himself. he's he's a liar "i know he's seen things" mary flared "i've been with him when he saw them" brown smiled weakly at the success of his simple gambit "could you take me out t t take me where you you and k k keel saw saw things "i'm not going to do anything except go home to bed"

gray barker on tuesday" i was stunned "i'm meeting with gray" i admitted "but it's not very secret. i didn't know about it myself until a couple of minutes ago, so how on earth did you know" there was a pause "charlie cutler over in ohio told us about it a couple of days ago" she finally said "and how did he know about it "i i don't know. i suppose he heard it somewhere" when you enter the unreal world of the contactees, predictions, prophecies, and a mysterious invasion of your privacy become commonplace. contactees seem to develop heightened perceptions, esp, and precognition. the changes occur almost overnight. in their meetings with the entities they are served up platters of propaganda along with rumors and nonsense which they accept and repeat as fact. many of the choicest tidbits in

THE NECRONOMICON SIMON VERSION

ns of madness new york, 1973 lovecraft, h.p. the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 near eastern texts relating to the old testament princeton, 1958 pritchard, j. the chaldean oracles of zoroaster "sapere aude" new york seignobos, s. the world of babylon new york, 1975 seligmann, k. magic, supernaturalism, and religion new york, 1968 oriental magic new york, 1973 shah, i. the secret lore of magic new york, 1972 the sufis new york, 1973 tallqvist, k.l "die assyrische beschworungsserie maqlu nach dem originalem im british museum herausgegeben" acta societatis scientiarum fennicae helsingfors, 1895 reports of the magicians and astrol

THE PATH OF KABBALAH

m we are afraid to connect with him, because we don t know what the good inclination is, let alone pure altruism! from the perspective of the creator nothing ever changes everyone is at the end of correction, delighting in the light of the creator. what changes is the anguish that man begins to feel as a result of his egoism and his repeating attempts to correct it from the starting point, to the world of ein sof, from reception to bestowal. if a person in our world does not get this altruistic point, this spiritual attribute from above, he cannot perform any spiritual acts. it is written that at the moment of one s spiritual birth, he immediately gets the posterior of the holy soul, meaning the last (and lowest) degree of the soul, referred to as a point because of the restriction. it is

lly our own. the ascent in our world is done in our current state and with our egoistic substance of this world. there is a law for the spiritual nature that states that, every spiritual root must touch a corporeal branch. this means that every spiritual origin, spiritual force, must hang down and build its final corporeal manifestation in our world. for instance: there is a negative force in the world of atzilut named pharaoh and a positive one named moses. these forces must materialize at least once in our world. in principle, everything that happened or that is happening in the spiritual world has already happened in ours, everything except the coming of the messiah, the ascent and the exit to the spiritual world. this is all that still waits to happen. but the times to come before the

ter in an egoistic form. and if i do let the light in, i want it to be with the aim to give to the creator. when there is a screen there is no need for the curtain, because the screen can resist the light. what is the division of the 125 degrees that our way consists of? there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our soul consists of five parts: keter, hochma, bina, zeir anpin and malchut. they are

alled peh (mouth. the structure of all souls is identical: the first part of the soul enjoys giving, while the second enjoys receiving. we should only concern ourselves with correcting our galgalta and eynaim (ge, our vessels of bestowal, the desires to give. our spiritual path begins with an ascent above our world. an ascent is a gradual correction of our galgalta and eynaim. by ascending to the world of atzilut we confirm that our vessels of bestowal are corrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are

rrected. we cannot correct our vessels of reception. so what can we do? we can gradually raise our vessels of reception (ahp) from the worlds of bya to the world of atzilut. we first raise the ahp from the world of beria, which is the ahp with the least amount of egoism. after that we raise the ahp from the world of yetzira, which are more egoistic, and finally we raise the ahp from the 22 of 273 world of assiya, the most egoistic of all vessels. we don t actually correct the vessel-desires, only connect them with their corresponding ge, and combine them with the altruistic desires. after every correction we receive more light. the correction is called an ascent. there are three ascents altogether, or better phrased, there is an ascent from each of the places of the worlds of beria, yetzir

THE SHADOWED ONES

hirst for life and continued existence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire against his naked body, and cast down in a pit of filth. only when those nightmares were banished by the will of this daemon, does the blackened flame of his being become strong for those who may sense this presence. in such a world of birth and decay does the shadow have everlasting substance by feasting upon the light, and such fires of the sun seek their nourishment and pleasure in the fading sun in the evening. it was azazel who first tasted the flesh of a daughter of man. her skin darkly smooth, beautiful in its innocence and gentle movements, drew him close seeking the warmth of a body. against the natural order c

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

n gas or spirit in the atmosphere. etc, etc, vide koran. but as regards that most irate and truculent old gentleman, j.h.v.h, he has a considerable amount to relate. how gall power can be all wickedness, h is a question that not only strikes crowley fs brain as exceptionally incongruous, but must so strike all who ever think at all. how god being almighty as well as beneficent can tolerate such a world of suffering as ours for one minute passes all understanding. the god idea in its infancy, as we have already seen, was the child of ignorance and revenge, and jahveh, in his turn, is but an emanation of this world idea, no better than the rest: baal and jehovah, ashtoreth and chemosh and these elohim, life fs panders in the brothel. death! cloudy imaginings, a dream built lip of fear and wo

ehensible, and beyond our judgement. hegel held: gthat a thing can only arise through its opposite, h and this idea was also held by the qabalists. deity created good and evil; and both are absolutely necessary to the existence of each other. further, the qabalist does not even recognize their independence as two opposing powers, but as one under the one supreme deity; the external visible matter world of evil and darkness, and the internal spiritual higher world of goodness and light, beneficent and malevolent as the ancient gods of babylonia. the unique athanor of philosophic and moral alchemy was the transmutation of darkness into light. gquand l fhomme grandit dieu s feleve h. it was but a reconstruction of the same idea as held in exodus, xxxiii, moses was unable to look at god face t

matter, one jot for spirit, while you say one is pure ether, one pure clay *the sword of song, pentecost, vol. ii, p. 183. in pure idealism, objects have no independent existence; but in the above, which is no less than pure hylo-idealism, they have. yet none to the individual brain, until they have been brought into reciprocal relationship to it. if the outer world is an illusion, then the inner world of self is but a delusion, a mere mirrored reflection of shadows cast by some blinding sun; so hope some of us, as orpheus did when he sang: 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. h *the argonauts, iv, vol. ii, p. 110. this is but the chant of

the part of an atheist, a transcending of reason by scepticism of the instrument, and the limitation of scepticism by direct consciousness of the absolute. to attain to such an illumination the mind of a huxley and the soul of a loyola must be united in one person. and this illumination must be as definite a phenomenon as orgasm, following which we find the material world, and its foundation the world of thought, as honestly set down to hallucination as a ghost would be. construct the temple in the place of the manger, on the site of the ruins of religion and philosophy, but with the stones of the unfinished and abandoned hall of science. and in it let semiramis, heavy with child by the holy ghost, possess the couch of labour, once crushed by the agonized form of mary; and bring to light

3 there are in the world causes through freedom. there is no freedom, but all is nature. 4 in the series of the world causes there exists a necessary being. there is nothing necessary but in this series all is contingent. gthe above is the most remarkable phenomenon of the human reason, of which no instance can be shown in any other sphere. if, as generally happens, we regard the phenomena of the world of sense as things in themselves; if we assume the principles of their connection as universal of things in themselves, and not merely as principles valid of experience, as is usual and indeed unavoidable without our critique; then an unexpected conflict arises, never to be quelled in the ordinary dogmatic way, because both theses and antitheses can be demonstrated by equally evident, clear

THE HOLY BIBLE KING JAMES VERSION

but now i go my way to him that sent me; and none of you asketh me, whither goest thou? 16:6 but because i have said these things unto you, sorrow hath filled your heart. 16:7 nevertheless i tell you the truth; it is expedient for you that i go away: for if i go not away, the comforter will not come unto you; but if i depart, i will send him unto you. 16:8 and when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 16:9 of sin, because they believe not on me; 16:10 of righteousness, because i go to my father, and ye see me no more; 16:11 of judgment, because the prince of this world is judged. 16:12 i have yet many things to say unto you, but ye cannot bear them now. 16:13 howbeit when he, the spirit of truth, is come, he will guide you into all truth: for

uths, that they may obey us; and we turn about their whole body. 3:4 behold also the ships, which though [they be] so great, and [are] driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. 3:5 even so the tongue is a little member, and boasteth great things. behold, how great a matter a little fire kindleth! 3:6 and the tongue [is] a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. 3:7 for every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: 3:8 but the tongue can no man tame [it is] an unruly evil, full of deadly poison. 3:9 therewith bless we god

ords make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 2:4 for if god spared not the angels that sinned, but cast [them] down to hell, and delivered [them] into chains of darkness, to be reserved unto judgment; 2:5 and spared not the old world, but saved noah the eighth [person] a preacher of righteousness, bringing in the flood upon the world of the ungodly; 2:6 and turning the cities of sodom and gomorrah into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly; 2:7 and delivered just lot, vexed with the filthy conversation of the wicked: 2:8 (for that righteous man dwelling among them, in seeing and hearing, vexed [his] righteous soul from day to day with [their] unlawfu

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

gin mary, their baptism &c. and from that moment they were taught to worship the devil. she described the sabbath as resembling a fair, well supplied with all sorts of objects, in which some walked about in their own form, and others were transformed, she knew not how, into dogs, cats, asses, horses, pigs, and other animals. the little boys and girls kept the herds of the sabbath, consisting of a world of toads near a stream, with small white rods, and were not allowed to approach the great mass of the witches; while others, of more advanced age, who were not objects of sufficient respect, were kept apart in a sort of apprenticeship, during dame de la maison d adamechorena, print sa place. et d autant qu environ le mois de febvrier 1609, elle s alla confesser maistre jean de horrousteguy

TYSON DONALD NEW MILLENNIUM MAGIC

ryday reality where it can be shaped and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic clusters and subatomic par- ticles because, in addition to time and

human being occu- py a portion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the creation on the sistine chapel ceiling. the unmanifest must never be thought of as another place. this was the mis- take made so often by the less enlightened of the ancient

wing. in the average person it is closed and locked. only the crack under the door emits the blinding white brilliance that is the first ema- nation of the unmanifest, the primal expression of the will of god. the magus when awakened and made wholly aware has the power to reach through the veil and draw out from the sea of limitless possibility various potencies that can then be manifested in the world of forms. for this reason the magus is granted rule over all spirits, even those of the inner circles of creation who possess great powers, such as the archangels. none but god is set over a human being. none but god can overthrow a human being, but often humans are made to overthrow themselves through the deceit and guile of evil spirits. there are only two forces that can thwart the desire

les of knowledge, which separated him from the heart of being. every infant completes its own fall from grace the moment it utters its first cry. in the creation of its personal universe, the child is aided by those who have gone before it. it uses the symbolic tools and molds made by society-its forebears, its peers, its blood relations-to gain a measure of control over the vast and unmanageable world of emanations. in vulgar terms, it forces the lights of god into bottles and caps them, then stores them away where they can do as little vio- lence to its feelings as possible. this is one meaning of the myth of solomon, who bound the demons of the world by the power of his ring and commanded them to enter a vessel of brass. when something is gained, something is lost. in exchange for sanit

he or she view the larger universe of emanation from its true vantage and see it undistorted by the lens of personal ego. it is in the interest of the magus to see the universe truly. when it is perceived as it is, it can be more usefully manipulated. that the magus has the power to manipulate the universe is without question. he or she has manipulated it from birth by creating a unique personal world of forms and concepts. but to shape it in a way apart from the dictates of society, to change it in a magical way, the magus must see again with the eyes of a newborn child and not cry out. a phrase often used by popular occultists is "to raise one's level of awareness" like most clichks, it has meaning hidden beneath its surface. the magus must lift his or her viewpoint out of the hole he o

TYSON DONALD SOUL FLIGHT

, the day goes from being shorter than the night to being longer; on the fall equinox (september 21, the opposite occurs, and the day goes from being longer than the night to being shorter. the dates given for these quarter days are nominal; they vary slightly from year to year. these changes or transitions open occult doorways that allow the fairies to wander the surface of the earth. the astral world of fairies and the material world of mankind overlap in some way on the quarters of the year. they are magic days laden with possibilities. for example, there is a myth that on the equinoxes you may stand an egg up on end on any flat surface, and it will not fall over. while not true physically, it conveys a mythic truth that the equinoxes are days on which magic happens. in the quotation ab

in space at all, but rather as transferring his consciousness from one level to another-gradually becoming unresponsive to the 92. judge, ocean of theosophy, 7. 82 soul flight vibrations of one order of matter, and beginning instead to answer to those of a higher and more refined order; so that one world with its scenery and inhabitants would seem to fade slowly away from his view, while another world of a more elevated character would dawn upon him in its stead.93 the densest seventh level is described as a shadowy reflection of the lowest aspects of life, where nothing wholesome or pleasant is able to subsist. it may be conceived as a kind of astral underworld, or hell, in which the evil impulses and inclinations of humanity take on murky shapes "most students find the investigation of

on is the copy of that greater world or macrocosm. in this 'magical mirror of the universe' therefore, are the ten sephiroth projected in the form of the tree of life as in a solid sphere.138 137. regardie, 108-9. 138. ibid, 100. chapter seven: the golden dawn 107 the nephesch is the lowest of three levels of the soul, corresponding with the animal instincts of the microcosm and with the physical world of the macrocosin. for astral projection, the lower and more visceral emotions, sensations, and urges must be aroused and used to take advantage of their more tangible force. the tree of life is a kabbalistic model of the universe in ten successive descending emanations, each of which comes forth from the one above it. the golden dawn applied these ten emanations, known as sephiroth, to vari

ves me, but my conscience as a psychiatrist that bids me fulfill my duty and prepare those few who will hear me for coming events which are in accord with the end of an era.175 jung observed that the ufo phenomenon had appeared just prior to the transition from the astrological age of pisces to the dawning age of aquarius. he regarded it as a synchronistic event, a mirroring in the outer material world of the tension within the human psyche that was generated by this transitional phase. jung viewed the round shape of flying saucers as an unconscious compensation for the division of the western world by the iron curtain, a futile attempt to restore wholeness by projecting symbols of wholeness into the heavens, the realm of the gods. the beginning of the last great astrological age, that of

ral journeys. even at this level, they are an excellent way to understand the meanings of the picture cards of the tarot. if you persevere and are successful with this technique, at some point it will no longer be necessary for you to deliberately create details in the astral landscape you imagine, but details will occur spontaneously, and you will begin to encounter the inhabitants of the astral world of the trumps. every person who enters the trumps will experience different aspects of the tarot worlds, because these landscapes are not fixed and unchanging, but are modified by the expectations and responses of the person who enters them. there is a certain objective level of experience that is enforced by the actual symbolism used in the tarot image, but much of the perception of these w

TYSON DONALD THE POWER OF THE WORD

od. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of an imbalance through the power of din (critical judgement. the movement within the ain soph (limitless void) was accomplished through the primordial torah, the archetypal world of ideas that was woven into its very substance. this torah is called a garment (malbush) that is not distinct from but is still a part of the substance of the divine "like the grasshopper whose clothing is part of itself" the length of the garment is the twenty-two hebrew letters, which form 231 gates, the total number of possible combinations of two letters (ab, ag, ad, etc. the breadth of

mension of space into its pattern, the dimension of matter. the tips of three legs always lie in a single plane-the fourth may or may not occupy that plane. into the divine realm of certainty, the fourth factor introduces doubt, thereby contaminating it and rendering it profane. yet it is precisely this element of uncertainty that permits choice and human free will. four is the number of the real world of human misery, and human potential, into which the human race fell when it was cast forth from paradise. the dynamic interrelationship of three and four was a central puzzle of medieval alchemy. one of the foremost authorities on this subject, the psychiatrist carl jung, writes "the number three is not a natural expression of wholeness, since four represents the minimum number of determina

e world "the earth, let her be governed by her parts, and let there be division in her, that the glory of her may be always drunken and vexed in itself" by this harsh judgment god condemns the single, unified soul that pervades the entire universe to be splintered and fragmented into countless little souls at endless strife with one another. this conflict of soul against soul robs the soul of the world of her glory, which is only slightly less than that of god himself. she forgets her power and majesty in this internal strife of her parts and in this way is dragged down from her rightful high estate by the foolishness of her own children, who are parts of herself. the constant confusion within her weakens the soul of the world and allows this pure goddess to be degraded after the manner of

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

it can be anything that enables you to gather your forces and renew your focus. in the middle of a campaign you can shift your attention briefly to the sanctuary. draw in a quiet cold breath (as though from the very womb of hel) and return refreshed. be content in your knowledge that your opponent lacks such places of power. magicians wishing to explore the concepts of rest and preservation in a world of change are referred to alvin toffler's future shock and eric hoffer's the ordeal of change. 4. recognize and align yourself with aeonic currents. the word of the aeon is xeper- come into being. as the new aeon itself comes into being, historical and political forces will also come into being. certain cultural artifacts appear with a predisposition to individualism (such as the skateboard

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

own comforts. not as hermitages, but as places of strength. as we progress we will encounter more and more resistance from the profane world. if we fail to make our lives places of beauty, we will wither under the pressure of profane life. since we are the one-eyed men in the kingdom of the blind, we must take time to fill our lives with paintings and parks. it is not enough to become awake in a world of zombies, we must take responsibility for our enjoyment in such a world. 9. learn to make the gesture of support. we are not under the commands of the right hand path to love everyone. black magicians are by nature individualists. however, if we are to become aware of our own natures, we must learn to recognize the satanic in others. whenever we see the sparks of the black flame stirring i

UNLEASHING THE BEAST

w boundaries of western christian society and open the way for a whole new era of human history. to conclude, i will suggest that crowley not only reflected his own era and the sexual anxieties of the late victorian era, but also foreshadowed much of our own era and our own sexual obsessions at the dawn of the new millennium. i. the new aeon: crowley and the end of the victorian age the nightmare world of christianity vanished at the dawn.[t]he detestable mysteries of sex were transformed into joy and beauty. the obsession of sin fell from my shoulders into the sea of oblivion- the confessions of aleister crowleyxii the point about crowley is that he seems to contain all these sorts of ideas and identities indeed most of the vices of the twentieth century and he was dead at the end of 1947

d a large amount of money while still young, he was financially independent for many years and spent much of his time pursuing his passions of writing and mountain climbing. during his cambridge years, he would also adopt the name "aleister" a gaelic form of his middle name, alexander, and an homage to the hero of shelley's poem "alastor, the spirit of solitude" his first real initiation into the world of esotericism and magic occurred until 1898, when he was introduced to group known as the hermetic order of the golden dawn. founded by william westcott and macgregor mathers in 1887, the golden dawn was an eclectic blending of a number of older western esoteric traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and eli

heroin addiction, as he careens through the affluent, excessive and wildly hedonistic life of the roaring twenties, exploring every possible sensual pleasure and moral vice. as leslie shepard observes, this book..comes from another world- an age of contrasts like a layer cake, with a thick wedge of orthodoxy, a thin covering of daring literary cream, and a certain amount of exotic jam. it was the world of censorship of taste and also the jazz age of petting parties, wild automobile rides, speak-easies, silent films. puritanism and interwar permissiveness lived side by side and made faces at each other.xxi ironically, the character is finally redeemed by a mysterious figure named king lamus, who runs a spiritual center called the abbey of thelema in far-off town called "telepylus" in other

in et al, the hermetic brotherhood of luxor, 67. livquoted in r. swinburne clymer, the rosicrucian fraternity in america: authentic and spurious organizations (quakertown: the rosicrucian foundation, n.d, 541; this text is also reproduced in koenig, der kleine theodor reuss reader. lv see koenig "the o.t.o. phenomenon" and "theodor reuss as founder of esoteric orders" lvifrancis king, the magical world of aleister crowley (london: weidenfeld and nicolson, 1977, 79-80 -180- lviiicrowley, the book of lies, 5-6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me .he said that since i was acquainted with the supreme secret of the order, i must be allowed the ix degree and obligated in regard to it. i protested that i knew no such secret. he said 'but you have printed it

WAITE ASPECTS OF MASONIC SYMBOLISM

er the point at which he is released therefrom- in our english ritual, i mean. i do not wish to press this view, because it belongs of right, in the main, to another region of symbolism, and the procedure in the later degrees confuses an issue which might be called clear otherwise in the degree of entered apprentice. it is preferable to say that a new light- being that of masonry- illuminates the world of the lodge in the midst of which the candidate is placed; he is penetrated by a fresh experience; and he sees things as they have never been presented to him before. when he retires subsequently for a period, this is like his restoration to light; in the literal sense he resumes that which he set aside, as he is restored to the old light; but in the symbolism it is another environment, a n

se, which was planned and begun after one manner, was completed after another and a word of death was substituted for a word of life. the builder i shall not need to tell you that beneath such veils of allegory and amidst such illustrations of symbolism, the master-builder signifies a principle and not a person, historical or otherwise. he signifies indeed more than a single principle, for in the world of mystic intimations through which we are now moving, the question "who is the master" would be answered by many voices. but generically, he is the imputed life of the secret-doctrine which lay beyond the letter of the written law, which "the stiff-necked and disobedient" of the patriarchal, sacerdotal and prophetical dispensations contrived to destroy. according to the secret tradition of

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

n it is transmuted) then produces mystical ecstasy. christ, buddha, hermes, quetzalcoatl and many other avatars were suprasexual [the forge of] vulcan sexual energy is divided into three distinct types. first: the energy having to do with the reproduction of the species. second: the energy having to do with the spheres of thought, feeling and will. third: the energy that is found related with the world of pure spirit. la esfera de la suprasexualidad, es la esfera de la iluminaci n interna. el gozo sexual precede al xtasis m stico. las sensaciones sexuales se transmutan en sensaciones de xtasis inefable. a la edad del xtasis m stico, precede siempre la edad del gozo sexual. la edad del xtasis m stico comienza donde la edad del gozo sexual termina. despu s de haber recibido la iniciaci n ven

igno del infinito se halla en el centro de la tierra, en su coraz n. los diez sephirotes de vibraci n universal emanan del ain soph, que es la estrella micro c smica que gu a nuestro interior. el ser real de nuestro ser. 74 the ten sephiroth emanate from the ain soph as follows: first, kether, the ancient of days second, chokmah, the region of wisdom third, binah, intelligence fourth, chesed, the world of the intimus fifth, geburah, the world of soulconsciousness, the region of rigor and justice sixth, tiphereth, the causal world, the region of willpower, equilibrium and beauty seventh, netzach, the region of victory, the world of the mental man (anyone who achieves the liberation of themselves from the four bodies of sin, is a buddha. eighth, hod, the splendor, the region of the astral wo

xi del tarot! b stanos recordar a zanoni durante la revoluci n francesa. este era un maestro resurrecto y sin embargo se dej caer cuando se enamor de una artista de n poles. zanoni muri en la guillotina despu s de haber vivido con su cuerpo f sico durante millares de a os. 132 whosoever wants to annihilate desire must discover its causes. the causes of desire are found in sensations. we live in a world of sensations and we need to comprehend them. there are five types of sensations: 1. visual sensations 2. auditory sensations 3. olfactory sensations 4. taste sensations 5. touch sensations the five special types of sensations transform themselves into desire. therefore, the causes of desire are found within the sensations. we must not condemn the sensations, nor may we justify them. we need

twenty-first arcanum of the tarot, intuition is developed; this is the flower of intelligence. intuition and comprehension replace reasoning and desire. these two latter ones are the attributes of the i. intuition allows us to penetrate into the past, into the present and into the future. intuition allows us to penetrate into the deeper meaning of all things. intuition grants us entrance into the world of the ineffable gods; any intuitive initiate converts himself into a true prophet. cuando descubrimos un defecto debemos primero analizarlo intelectualmente y despu s comprenderlo en los distintos trasfondos de la mente con la t cnica de la meditaci n. es necesario concentrarnos en el defecto descubierto y meditar en l con el nimo de comprenderlo profundamente. debe combinarse la meditaci n

WESTERN MANDALAS OF TRANSFORMATION SR AL

ost reliable guides to truth; the best theories are the most elegant. many scientists feel that true inspiration comes from some sort of platonic realm of archetypal, mathematical, or aesthetic forms which somehow break through our world. to the scientist, mathematics is the discipline which is most closely tied to nature itself. this may seem strange to the outsider.one to whom math is a bizarre world of numbers and strange symbols.but the idea dates as far back as the ancient egyptians, who used their understanding of correct proportion of number and ratio to build the pyramids. they could have influenced the ancient greeks; plato makes reference in his laws to their sacred canon which served to help preserve their civilization over centuries. certainly we know that the greek philosopher

ience. it was a more sophisticated understanding of the hermetic principle that through sympathetic correspondences one could temper or augment a planet's effects. plato applied numerology to the known elements.earth, air, fire, and water.and thought we did not invent mathematics, we only discovered it. numbers enjoy an independent existence which transcends the physical senses and belongs to the world of eternal forms or ideas. many modern mathematicians feel the same way about the "mandelbrot set" and the beautiful fractal forms it produces. one mathematician commented that "much more comes out of the structure (which produces fractals) than is put in it in the first place. one may take the view that in such cases the mathematicians have stumbled upon 'works of god (davis, p. 143. the re

the most viable theory to explain how nature is so rationally intelligible. one such scientist, roger penrose, explains how such ideas also make communication so fluid between mathematicians, or people of like minds. it is worth quoting at length since so much of what we will explore here is based on this very premise: whenever the mind perceives a mathematical idea it makes contact with plato's world of mathematical concepts. when one "sees" a mathematical truth, one's consciousness breaks through into the world of ideas and makes direct contact with it. the mental images that each (person) has, when making this platonic contact, might be rather different in each case, but communication is possible because each is directly in contact with the same eternally existing platonic world (davis

, this idea is represented by the fruitful creativity of the empress. when invoking the power of three in a talisman, one should always include a triangle. its powers express as creativity, materialization, concrete action, self-expression, and imagination. 4. following the archetypal idea of the ternary is the quaternary, represented by a square or a cross. it characterizes the created, extended world of natural forms. the cross is a coordinate which defines and limits a plane. it again represents the duality of the physical plane: light and dark, spirit and matter. the tau cross in qabalah is the special seal or sign of redemption, the spirit crucified to matter and transforming it. four symbolizes the unity of the higher and lower worlds, integration and equilibrium. it finds expression

the end of this chapter, as is demonstrated by some of the words we have examined here. even though saturn limits, it must be remembered that binah is the powerful creative force on the tree that brings all things into formation. in godwin's cabalistic encyclopedia (an excellent gematria resource book that is a must for the serious student of kameas, the word mah also means the secret name of the world of formation; and the tetragrammaton ihvh when spelled out, yod-ha-vav-ha (which also equals forty-five, is said to be the spelling of the divine name in yetzirah, or the world of formation. if all the letters are connected in a sigil, it looks like figure 5-k. since it thus creates an enclosed geometric form, one could then color it and even make a flashing color tablet, as we did with the

WHO ARE THE DRACONIANS

looking at johnson. perhaps it was the funny smirk on its face, but johnson decided to shoot at it. he missed, he figured, since the thing didn't slow down. johnson later told how he felt it was more upright than the way williams described it. one area farmer told investigators he saw a large, frog-like or lizard-like creature during the same month of the officers' sightings" case file #4: from 'world of the incredible but true' by charles berlitz (fawcett crest books, n.y "there have been numerous bigfoot sightings in the united states and around the world. the humanlike creatures are usually said to be large and hairy with glowing eyes. during the summer of 1988, however, residents of bishopville, south carolina, reported accounts of a rare breed of bigfoot: a seven-foot-tall lizard man

the planet. of course they do. it would be amazing if they did not, given the background. these rituals and human sacrifice have always been the foundation of the brotherhood 'religion' since ancient times. and the brotherhood manipulates its satanic initiates and 'gofers' into the positions of political, economic, business, military, medical and media power, and into influential positions in the world of entertainment. therefore the ratio of satanists and child sacrifices at the top of these professions and institutions is staggeringly high compared with the general population. apparently, according to former satanists i have met and read about, some world politicians are addicted to blood taken from a victim at the moment of sacrifice because of the adrenaline which is produced at that t

WICCA WITCHCRAFT TODAY

e purists declare that no married man or woman should belong to, or attend, any club or society to which their respective partners did not also belong; but such strict views are not part of witchcraft. witchcraft was, and is, not a cult for everybody. unless you have an attraction towards the occult, a sense of wonder, a feeling that you can slip for a few minutes out of this world into the other world of faery, it is of no use to you. by it you can obtain peace, the soothing of jangled nerves and many other benefits, just from the companionship, but to obtain the more fundamental effects you must attempt to develop any occult power you may have. but it is no use trying to develop these powers unless you have time and a suitable partner, and it is no place to take your maiden aunt, even if

. that is, there have been men and women who have had a know-ledge of cures, philtres, charms and love potions and at times poisons. sometimes it was believed they could affect the weather, bringing rain or drought. at times they were hated, at times they were loved; at times they were highly honoured, at times persecuted. they claimed to be, or were credited with being, in communication with the world of spirits, the dead, and sometimes with the lesser gods. it was generally thought that their powers were hereditary, or that the craft was apt to run in families. people went to them whenever they were in trouble for cures, good crops, good fishing or whatever their need was. they were, in fact, the priestesses or representatives of the little gods, who because they were little would bother

better physically, but by intermarrying they would tend to lose those queer hypernormal powers which seem to occur when there is much inbreeding. these are most common with identical twins and less common with ordinary twins, but undoubtedly other people possess them also. they are apt to be hereditary, but the witches have formulae for producing this form of autointoxication, of escape into the world of faery. it cannot be induced, however, if people are unsympathetic, as many saxons were, to these powers, which they thought devilish. the little people were vivid, emotional, thriftless; the saxons were stolid, hardworking, religious and respectable. the fact that the hated lords had dealings with the little people and attended their shocking meetings did not tend to heal the breach. the

d rush to the newspapers to complain, but they are usually laughed at for their pains. beaches are public property and people may have a right to complain, but the sabbat was a private party and they could only have been seen by people snooping in the hope of being shocked. witches have for hundreds of years held their meetings in private; they are people who want release from this world into the world of fantasy. to certain kinds of person the relief gained has been of enormous benefit and these occasional nights of release are something to live for. among primitive people dancing was the usual religious expression. in witch tradition it was the necessary preliminary to the climax of the sabbat, the producing of power; it may have had other objects, to bring joy and to express beauty. thi

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

shine, winter snow, autumn s brilliant colors, summer s extravagant abundance of life, the wonder of birth and the balm of sleep. these and so many other experiences, not all joyful ones, offer the opportunity for the revelation and discovery of the all-encompassing power and presences of the one who is greater than we are, prior to us, transcending our ability to grasp, our bountiful host in the world of nature, the silent but welcoming backdrop to all our experiences of life. the hebrew scriptures (known to most christians as the old testament) are full of allusions to such experiences, suggesting them as starting points for our prayer that will lead us to deeper encounters with the transcendent, hidden but ever-present god. such allusions form a constant theme, for instance, in the psal

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

bers planet assigned numbers saturn 3, 9, 15, 45 jupiter 4, 16, 34, 136 mars 5, 25, 65, 325 sol 6, 36, 111, 666 venus 7, 49, 145, 1225 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott planet assigned numbers mercury 8, 64, 260, 2080 luna 9, 81, 369, 3521 in this matter, see also francis barrett, the magus. the later coptic names of the 7 gods and planets and genii of the world of the ancient egyptians are as follows: 1. saturn, rephan, god of time. 2. jupiter, picheus, god of life; 3. mars, moloch, god of destruction. 4. sol, phre or pire, meaning holy lord. 5. venus, suroth, lady of love. 6. mercury, hermes, hermanubis, god of speech. 7. luna, piooh, lady of waters. in china, 7 is the number of death, and their days of mourning are 7 times 7. the seven star plank

ot be possible for anyone to reconstitute so complete a system out of all extant literature. there are 10 grades in the rosicrucian society. they are zelator, theoricus, practicus, philosophus; minor, major and exempt adept; master, magus and king. some magi are known, but only magi know of a rex. rosicrucian private rituals give the correct names and kabalistic spelling of the ten heavens of the world of assiah, which is the material universe. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott h. p. blavatsky declared that a scheme of the zodiac of 10 signs preceded that of 12 signs, but i have been unable to verify the statement, by any ancient work. hebrew and talmudic references are as follows -10 men were necessary to form a legally convened meeting at the syna

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

is the absolute deity, whose ideation constitutes the objective universe. now these observations apply strictly also to the chald an system. the accompanying diagrams sufficiently indicate the harmony and identity of the chald an philosophy with the hebrew kabalah. it will be seen that the first mind and the intelligible triad, pater, potentia, or mater, and mens, are allotted to the intelligible world of supramundane light: the "first mind" represents the archetypal intelligence as an entity in the bosom of the paternal depth. this concentrates by reflection into the "second mind" representative of the divine power in the empyraean world which is identified with the second great triad of divine powers, known as the intelligible and at the same time intellectual triad: the thereal world co

mpyraean world which is identified with the second great triad of divine powers, known as the intelligible and at the same time intellectual triad: the thereal world comprises the dual third triad denominated intellectual: while the fourth or 2 of 13 elementary world is governed by hypezokos, or flower of fire, the actual builder of the world. chald an scheme. the intelligibles the paternal depth world of supra-mundane light the first mind_ the intelligible triad pater: mater or potentia: mens_ the second mind_ intelligibles and intellectuals iynges in the synoches empyraean world teletarch (the third mind) three cosmagogi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire

s_ the second mind_ intelligibles and intellectuals iynges in the synoches empyraean world teletarch (the third mind) three cosmagogi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of

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

in/through death, one discerns that change and permanence are not antinomical; quite to the contrary, the time of death beckons the death of time, viewed through setting permanence and annihilation at opposite ends of a spectrum; in the death of time is not the time of death but an awakening to the chronic truth that what persists is what changes, what changes is what persists.8 in the spacetime world of differentiation, dichotomies are posited pragmatically to allow a natural order: light followed by dark, left opposite right, above distinguished from below, within differentiated from without. in death, however, the truth of the world of unity is disclosed a truth predicated on discerning the coincidence of opposites, that is, the mystical insight that in ultimate reality opposites are n

rily be apprehensible in the flowing. 126 in the flow of consciousness, which cannot be isolated from consciousness of the flow, constituting and constituted coincide. 127 mathematical time, like geometric space, is an idealized abstraction, a thinking time/ hermeneutic suppositions 17 logical substructure constructed and imposed on the concrete forms of the intuitable life-world (lebenswelt, the world of experience (erfahrungswelt, revealed from the surrounding precategorical world (umwelt).128 immanent time thus becomes objectivated into a time of objects constituted in the immanent appearances. in the multiplicity of adumbrations of the sensation-contents understood as unities belonging to phenomenological time. 129 in the second of his cartesianische meditationen (written in 1929 but f

ext, composing a unity of change, of the stream of consciousness, which in turn demands the continuous persistence, or no continuous change, of at least one aspect essential for its total unity, and so inseparable from it as a whole. this part is played by the presentative form of time which is immanent in the stream of consciousness, which later appears as a unity in time (not in the time of the world of things, but 18 chapter one in the time which appears together with the stream of consciousness itself, and in which the stream flows. each instant of time is given in a continuous projective series (so-to-speak) time-sensations; in each actual phase of the stream of consciousness the whole time-horizon of the stream is presented, and it thereby possesses a form overreaching all its conten

assume the objective flow of time, and then really study only the subjective conditions of the possibility of an intuition of time and a true knowledge of time. what we accept, however, is not the existence of a world-time, the existence of a concrete duration, and the like, but time and duration appearing as such. to be sure, we also assume an existing time; this, however, is not the time of the world of experience but the immanent time of the flow of consciousness. the evidence that consciousness of a tonal process, a melody, exhibits a succession even as i hear it is such as to make every doubt or denial appear senseless.177 the flow of internal time-consciousness is described as a tonal process, for the arrangement of notes in a melody provides an apt image to portray the suc- 26 chapt

corresponding temporal modalities, some preliminary remarks are needed on the place of time in the metaphysical ruminations of kabbalists from the middle ages to the early modern period.48 we commence with a negative assertion: from the kabbalists vantage point, time is not dependent on the motion of bodies in space (the aristotelian definition) nor is it the eternal forms fleeting shadow in the world of matter (the platonic model. time, in its primordiality (which is to be understood ontologically and not chronologically) is linked to the ebb and flow of divine energy, the vital force that generates the polarities of motion and rest, light and dark, life and death.49 moses cordovero, a sixteenth-century kabbalist from safed, expressed the matter epigrammatically: when he wrote that time

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

g: the differences between the two systems produces a differ ent order of the angels. however, for our purposes the abovc method is as good as any, and fits neatly into the order of the sephiroth, where these archangels seem to represent more than the planets. we also note that the spelling of kamael can also in cumael, depending on which school of hebrew one follows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephirah. any ref erence to the material plane of assiah does not

l judgement is already opened. they are governed by the 12 angels of the 12 tribes, which are, in turn, governed by the 7 that stand before the presence of god (dee mss) from this we have a direct line of authority back to the seven archangels of the heptagon in the holy seal the sigillum dei aemeth as follows: zadkiel, cumael, raphael, hainiel, michael, and gabriel. these archangels are from the world of briah, the angels from the world of yetzirah with the 30 aethyrs, and their governors from assiah. these assignations will be discussed in depth later. from the mathers lecture on the "zodiac signs and the twelve tribes of israel" one is able to establish the functions of the three holy names of each tablet as shown in the diagram of the shewbread (figure 17. the angelic names are kings w

inistry and office" 6. conduct a suitable banishing ritual. note: the function of this ritual is twofold. the first concerns the purpose of the ceremony in directing a force to a desired end. the second is to skry that particular level of the god-form (one of the twelve holy names of the elemental tables. the 30 aethyrs applied to the kabbalah the 30 aethyrs and their governors are applied to the world of assiah as they control the weather and can open or close various positive and negative energies over certain areas of topography. within this world, we should consider that there are four other worlds the highest being atziluth of assiah and the lowest being assiah of assiah. these cover the actions of the 91 governors. the kabbalistic application of the governors is one where the sephira

prdzar cacrg aoiveae cormpt "torzu! zacar! od zamran aspt sibsi butmona, ds surzas tia balta "odo cicle qaa, od ozozma plapli iadnamad" the tablets applied to the macrocosm and microcosm in the dee manuscript, liber scientiae auxilii et victoriae ierrestris, is a very elaborate scheme for using the governors of the tablets. an association with various countries is laid out. this is for the known world of the 16th century. some scholars 52 have referred to this as proof positive that whatever spirits existed were in kelley's imagination. if the angelic hosts had given modern names for the countries, the scholars might have been satisfied. however, looking at this from a practical viewpoint, one could imagine the spirits trying to explain the various names associated with america. one would

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

his last period that the opening of the vault formed the historical basis for the subsequent publication of the 'tama fraternitatis; or "a discovery of the most laudable order of the rosy cross" the publication of which took place at cassel in 1614, though this tract is dated 1610. this event called forth the most intense curiosity and excitement. the enormous effect which it had upon the learned world of that time may be better understood when it is stated that there were no fewer than 600 tracts at berlin, all criticizing either favourably or otherwise the mysterious association revealed by the 'tama' in 1614, then, public attention was directed to the order for the first time and many thousands are said to have responded to the invitation offered by the 'tama: those who were admitted we

titans who rise and fight against jupiter. the edomite kings therefore, are not altogether evil. they are the forces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by the serpent is between yetzirah and briah. thus, evil cannot arise into the world of briah, or indeed transcend the limits of yetzirah. but if we seek for the correspondence of evil in the worlds of briah and atziluth, it will be found to consist in a lesser form of good: a limiting, restricting and binding force without which you cannot have form on the higher planes. it is only in the worlds of yetzirah and assiah that the analogue of this principle becomes absolutely e

absolutely evil. this idea was first expressed by the gnostics, when they said that achamoth attempted to comprehend the pleroma, but could not understand it, and from the grief of her were formed the demons and evil spirits. if therefore we seek to institute an analogy concerning the microcosm, it will be seen the nephesch refers to malkuth and assiah; ruach will refer to yetzirah, which is the world of formation. therefore, the formative principle operating in the ruach gives form to all ideas, and is that which weighs, balances and works in things. ruach can also have an evil side. neschamah is equated with the higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there will be only a higher or lower aspiration. if the ruach overpow

d with the higher aspirations of the soul, which aspires to the ideal there can be no positive evil side to neschamah. there will be only a higher or lower aspiration. if the ruach overpowers the neschamah; if the neschamah seeks the lower good: both will be ruined. the following of a false idea cannot be said to be exactly evil, but is a lower good than it should be. neschamah will answer to the world of briah, so also will chiah, which is allotted to chokmah; but you cannot touch the yechidah part of you with your ruach: you must use the consciousness of the neschamah. this yechidah together with chiah, be the "higher genius" though this again will not be the highest self. for in and behind kether will reside a part of the being, which it is impossible to understand, and which one can on

hich is only to be done through the neschamah, which is divine mother of the soul: our aima. when the candidate enters the vault and kneels down at the second point, during the 5=6 ceremony, he does so at the centre of the altar above the symbolic form of the adept, who is the synthesis of the sides of the vault, from whence he has come forth. he occupies a central position between kether and the world of shades, being there protected by the rising glory of the golden cross and the rose. then this prayer is said "unto thee sole wise, sole mighty and sole eternal one, be praise and glory forever" now it must be the macroposopus, the amen, who is addressed here; the lord of kether, who has permitted this aspirant who now kneeleth before him to penetrate thus far into the sanctuary of his mys

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