Michael Wynn's Occult Reference Library
AMULET,AMULETS

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

gick are the same whether you use incense, essential oil or the herbal form of a substance. these are just different ways of releasing the energies. incense, for example, is the best choice if you want an instant response; oil gives a slower but more enduring fragrance; and if your healing spell needs to take effect over days or weeks, then herbs in a sachet would be best. the sachet would act as amulet of protection, but because it was empowered it would also be a talisman, attracting health, abundance or love, according to its composition. the divisions between healing work and other magical purposes are very slight since every positive ritual automatically releases healing energies. for this reason, i have listed the emotional and psychic as well as the physical healing properties of ea

tive plant, it is popular in the house, since traditionally it brings luck and prosperity. ruled by the moon. angelica angelica is so-named since it is said to have been revealed by an archangel to relieve plague during the middle ages. it is a natural energiser and is good for respiratory and liver problems and for improving circulation. it is protective, especially for children, when worn as an amulet, and can be grown in the garden to protect both garden and home. it is also believed to give long life and protection against illness. ruled by the sun. anise (aniseed) anise calms the nervous system and relieves coughs and lung problems. it is a very gentle herb, excellent for skin problems. it protects against all negative influences, especially in the home, including external hostility

chamomile is used in charms to attract abundance and prosperity; it is good for meditation and for attracting new love, family happiness and the growth of trust after betrayal and loss, and it is protective and deters those who would do harm. ruled by the sun. cloves cloves are excellent for relieving tooth pains, circulation problems, back and lung problems and nausea in pregnancy. as part of an amulet or sachet, cloves will prevent gossip, malice and envy against the wearer and help the user to learn new skills. cloves are a natural aphrodisiac that both attracts love and awakens sexual feelings. for those who have suffered loss, cloves offer comfort. ruled by jupiter. coltsfoot this is perhaps the best herbal remedy for respiratory problems, especially persistent dry coughs, also bronch

hat have unwelcoming or sorrowful vibrations. ruled by jupiter. juniper juniper is a natural antiseptic. it relieves digestive and gastrointestinal inflammations, arthritis and rheumatism, joint and muscle pain and inflammation. it also increases male potency. juniper naturally purifies the home from past negative influences and future misfortune- use it especially at new year. it also acts as an amulet against accidents, theft and illness. ruled by the sun. knotweed knotweed is a natural antiseptic that helps to heal infected wounds; it will calm nerves and prevent anxiety developing. it relieves tendon problems and is good for general health and improvement of conditions that cause immobility. a herb to increase emotional commitment and encourage fidelity, it can be used for ensuring pro

st jealousy, increases empathy with others' difficulties and soothes bad dreams. red jasper is naturally defensive against external hostility and danger. jet jet is, like amber, an organic gem of great antiquity. it is actually fossilised wood that has been turned into a dense form of coal. travellers and fisherfolk benefit from its protection- in past times, the wives of sailors would keep a jet amulet safe at home so that their husbands would return safely from the sea. it protects all who travel by night, alone or in lonely places, and older people in all aspects of their lives. it guards against bad dreams and endows the wearer with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is

potent protection can be provided by amulets. these are charms that have been marked with a symbol to indicate the power they contain. this could be a protective god or goddess, or a sign of the zodiac or a planet that you feel has the power you need. alternatively, you might simply write the name of the person to be protected and surround it with a circle to keep out ill-wishing. you can make an amulet in any shape you wish, out of candle-wax or clay, or you could use wooden discs, cut from an old broom handle. the symbols may be engraved, using a sharp knife, or painted on. you can add decorations if you wish. amulets may be carried in your pocket, or you could drill a hole and thread a ribbon through an amulet and hang it around your neck. they may also be placed in a house to offer pro

coloured glass spring water placed in glass bottles of the appropriate colour will absorb the colour energies and can be used in rituals of all kinds, magical as well as healing. they can be further empowered by adding crystals of the same colour as the bottle to the water. if possible, work out of doors. you can use this method for endowing living energies into any symbol of healing, such as an amulet, popper, sachet or even a photograph of the person to be healed. use bottles with stoppers or corks (these can be obtained from most household shops or from antique stalls. build up your collection so that you have a bottle of the correct colour for every need. although the water retains its clear colour, some people are able to detect a faint glow of the colour. as before, the water can be

lour blue- for careers- on thursday, the day of jupiter, who is associated with employment and worldly success and all matters of increase; for extra potency, the candle could be surrounded with small blue sodalite or lapis lazuli, jupiter's special crystals. you could also burn cedar, one of jupiter's incenses or sandalwood oil. if you needed more general career success, you could make or buy an amulet of tin, the metal of jupiter, perhaps a coin from a museum shop that you charged with power every thursday by sprinkling it with salt, passing it through cedar incense, a blue candle flame and the fragrance of burning sandalwood oil. if your projected job was to do with communication, technology or the media which are ruled by mercury, you could carry out the spell on two consecutive days

andles, starting in the north, saying: light of increase, shower on me money and security. bring, i ask, prosperity* leaving the coins in the centre, push the candles so that they are almost touching and the wax flows on to the coins. allow the candles to burn down* when the wax has hardened, cut a disc containing the coins and sprinkle dried basil on the wax for added prosperity* leave your coin amulet where it can catch any light, day and night, from the waxing to the full moon and when the moon begins to wane, keep it wrapped in silk in a drawer. if necessary, repeat the spell when the crescent moon is in the sky, turning it over three time on the crescent. a spell to pass an examination or a test or succeed in an interview* take three small dishes of dried sage, rosemary and thyme, the

iences of all people, past, present and future. alban arthuran: the festival of the mid-winter solstice, named after king arthur, the legendary sun king, which takes place on or about 21 december in the northern hemisphere. alpha waves: brain waves, cultivated in psychic work, that are associated with a very relaxed state of mind in which it is possible for intuitive faculties to find expression. amulet: a charm carried on a person or placed in a house to offer protection against danger and illness. when charged with healing energies, it becomes a talisman and can attract health and good fortune. anima: the term coined by carl gustav jung to represent the female power within men as well as women. animus: jung's term for the male power within women and men. ankh: an egyptian symbol of etern

est power. the winter solstice (21 december or 21 june) is the shortest day when the sun is at its weakest and it was feared by early humans that the sun would die. spirit guides: guardians from another dimension who advise and protect humans. they may be deceased relatives, wise teachers, for example native americans, angels or evolved essences who never assumed mortal form. talisman: a charm or amulet that has been charged with specific healing or magical energies to make it powerful and to attract health, wealth or luck. it tends to become more powerful the more it is used. tarot: a pack of 78 highly illustrated cards often used in rituals to represent people or qualities that are being sought in a spell. threefold law: a law in wicca that states that whatever you do or send to others

ALEE J BOOK OF AIWASS

benefit; a gift from the daemon (god) with whom you choose to resonate- you must ask for your gift once you've assumed godform. it is also important to know what gift the god offers. let's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

he real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awaiting us, outside. events of the last two years have shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crow

he real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awaiting us, outside. events of the last two years have shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crow

p and saw that it also was carved, as the stone, but very intricately, after a fashion i could not understand. i did not bear the same markings as the stone, but i had the feeling i could almost read the characters, but could not, as though i once knew the tongue but had since long forgotten. my head began to ache as though a devil was pounding my skull, when a shaft of moonlight struck the metal amulet, for i know now what it was, and a voice entered into my head and told me the secrets of the scene i had witnessed in one word: kutulu. in that moment, as though whispered fiercely into my ear, i understood. these are the signs carved upon the grey stone, that was the gate to the outside: an this is the amulet that i held in my hand, and hold to this very day, around my neck as i write thes

is to say, singly and alone. the bandar, however, must never be used alone, but with one or both of the others, for the watcher must needs be reminded of the covenant it has sworn with the elder gods and our race, else it will turn upon thee and slay thee and ravage thy town until succour is to be had from the elder gods by the tears of thy people and the wailing of thy women. kakammu! the metal amulet that i retrieved from the ashes of the fire, and which caught the light of the moon, is a potent seal against whatever may come in the gate from the outside for, seeing it, they will retreat from thee save only if it catch the light of the moon upon its surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should the

in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their servants upon the face of the earth. in such a case, no recourse is to be had until the light of the moon shines upon the earth, for the moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathe

and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke t

ed this same knowledge in abundance. the word is gibbilannu and the seal is this: the fifteenth name is ziku this power bestoweth riches of all kinds, and can tell where treasury is hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in

els around her ankles he took away. and ishtar asked why, ninnkigal, hast thou removed my sixth jewel? and ninkigal answered thus it is, the ancient covenant, set down before time, the decrees of lady of kutu. enter the sixth gate. at the seventh gate ninnghizhidda removed the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds h

er thy life is in running water, and not in still water, for the latter is the breeding place of the lilitu, and her creatures are the offspring of them, and do worship at their shrines, the places of which are unknown to thee. but where thou seest a standing stone, there they will be, for such is their altar. remember to carve the signs exactly as i have told thee, changing not one mark lest the amulet prove a curse against thee that wear it. know that salt absorbs the evil effluvia of the larvae, and is useful to cleanse the tools with. do not speak first to the demon, but let him speak first to thee. and is he speak, charge him to speak clearly, in a soft and pleasing voice, and in thy tongue, for it will otherwise surely confuse thee and deafen thee with its roar. and charge it to keep

like animals fallen asleep, or dead. i am sickened by what voices i hear now, as though the voices of my family, left behind me so many years ago, that is impossible to conceive that they are about. did i not understand of their untimely, unnatural death? can the demons who wait without take on so viciously the human voices of my parents? my brother? my sister? avaunt thee! that this book were an amulet, a seal of protection! that my ink were the ink of gods and not of men! but i must write hastily, and if thou cannot read nor understand this writing, perhaps it is sign enough for thee of the strength and power of the demons that be, in these times and in these places, and is surely a warning to thee to have a care and not to invoke carelessly, but cautiously, and not, under any circumstan

ALEISTER CROWLEY SEPHER SEPHIROTH

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

(i.e. maat, niyama, etc) r#y song ry# dragon (cf. 440& 450) nynt 511 the head)#yr row, rank (military; line; series hrw) the time of god l)yt( how *ky) to go *kwh 512 adhesion, cohesion; loyalty, devotion twqbd 513 feeling, sensation h#grh 514 black rwx# statutes, enactments twqx 515 seizing without difficulty myrcm ylb hlxn minister of justice r+w# prayer, cantrip (esp. on parchment, worn as an amulet) hlpt he will go *khy 516 a wood hry) partzufin: persons, faces nypwcrp 517 the good gift (i.e. malkuth) hbw+ hntm secrets, penetralia tw)lp a breakage, rupture hryb# 518 the palate *kyx 520 tears tw(md kosher: proper, legitimate, valid r#k 521 the descending fire drwy) the naked splendour nblh pw#xm 523 high priestess lwdgh tnhk the [only] lord god (counted only with nun final in s.s) nyhl

lulav; twin sister tmwyt 857 my twin-sister( gis h read. see i.z.q. 713& no. 850) ytmw)t almighty god: the divine name of geburah *rwbg myhl) 858 to thee be power unto the ages, my lord (see )lg, 35) ynd) mlw(l rwbg ht) in the image of the myhl) created they them (gn. 1:27) wt )rb myhl) mlcb to pollute *pnx pathetic appeals; commiserations; compassion: a title of tiphareth *mymxr 859 a binding or amulet or ornament on the arm (as 515) dy l# hlpt 860 threshold, entrance *ps profundities *myqm(m the spirit of god (gn. l:2 *myhl) xwr 861 gathered, collected *ps) 863 a great cloud *lwdg nn( and god saw *myhl )ryw 864 the woman of whoredom mynwnz t) sun and moon xryw #m# holy of holies my#dq #wdq 866 the end (or extreme) of the north wind nwpc ytkry limit, end; boundless *pws father of mercy *m

ARADIA GOSPEL OF THE WITCHES

all of these i haveincantations, apparently very ancient, and identified with diana. i have often found ruein houses inflorence, and had it given to me as a special favour. it is always concealed in some dark corner,because to take any away is to take luck. the bronze frog was an emblem of diana; hence the latinproverb, he who loves a frog regards it as diana. it was made till recent times as an amulet. ihave one as a paper-weight now before me. there is also an incantation to the frog.that wherein mr. rolfe tacitly and unconsciously confirms what i have written, and what is mostremarkable in this my own work, is that the wizards in italy form a distinct class, still exercising greatpower in naples and sicily, and even possessing very curious magical documents and cabalisticcharts, one of

BLACK SERPENT1

ted, and then you're fired for poor performance a week later you have a paper trail. how to keep it from happening in the first place: some people are "outed" by ex-lovers out of revenge, or co-workers who were at one time friends. others "out" themselves. here are some tips: 1. avoid the topic of religion at work. 2. wear amulets and talismans under your clothing or not at all. if caught with an amulet and asked about it (what's that and what does it mean) be vague "oh, it's a baphomet. it has a variety of symbolism" you're technically not lying you're not proclaiming you worship satan and if you don't act like it's a big deal, chances are the other person won't either. now if the other person knows what the symbol signifies you might not be able to easily avoid that discussion. but if yo

staurant or coffee shop. it helps to lessen the discomfort and ensures everyone s safety. do not be surprised if several people show up. the interviewers will usually be one or more members of the clergy and//or another trusted member(s) of the group. when dressing to attend the interview there is no need to dress special. save your gothic outfits for clubbing. there is also no need to wear every amulet you possess or to wear a black inverse pentagram t-shirt. jeans and a solid color shirt work well. one amulet is fine. my point being that you don t want to scare the interviewers into thinking you re not serious or that you re trying too hard especially if the group consists of older people, which you can find out during the initial contact. i know that when i am interviewing potential mem

BLAVATSKY H P COSMOGENESIS

ainted are our greatest egyptologists with the funerary rites of the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to the most ludicrous mistakes. only a year or two since, one of that kind was discovered at boulaq, cairo. the mummy of what had been considered the wife of an unimportant pharaoh, has turned out, thanks to an inscription found on an amulet hung on his neck, to be that of sesostris- the greatest king of egypt[[vol. 1, page] xxx introductory. own conclusions, which may be very "scientific" in the sight of oriental scholars, but yet very wide of the mark of actual truth. the conflicting views on the subject of chronology, in the case of the vedas, of the various eminent philologists and orientalists, from martin haug down to mr

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

en to be cloudy, so that you don't actually see the moon itself, that is all right. lesson twelve: the power of the written word/ 183 a talisman can also be made in the form of a ring. usually such a form has the objective as the main engraving, with the personalization around the edge. it should be made following the same procedure outlined above. amulets the difference between a talisman and an amulet is that while a talisman is human-made, an amulet is natural. a bear's claw, a rabbit's foot, a four-leaf clover; these are all amulets. one that is considered very much a witch's amulet is a stone with a natural hole through it. obviously tying-in with fertility; the hole being symbolic of the vagina. so you cannot make an amulet; you can only adopt one. if you take an amulet and then engr

foot, a four-leaf clover; these are all amulets. one that is considered very much a witch's amulet is a stone with a natural hole through it. obviously tying-in with fertility; the hole being symbolic of the vagina. so you cannot make an amulet; you can only adopt one. if you take an amulet and then engrave and consecrate it, as above, then it becomes a talisman (or, if you prefer, a "talismanic amulet. songs, dances and sabbat games music is the source of many types of enjoyment. there is the deep satisfaction that comes from creating music by voice or instrument, as well as the pleasure that may be found in listening. many people protest that they are not musical. it's true that those who understand music can be of most value, but persons without musical education can still learn to sin

elf, to make yourself generally more attractive, than to try to change someone else. 1. write your name in the different styles of runes. practice writing a special sentence in a favorite magickal writing style. 2. decide what you want to make a talisman for. determine what metal, what planetary influence, and what inscription you will use. illustrate your talisman below. 3. describe your special amulet. where and how did you find it? what do you think that it will be best used for? 4. list any favorite recipes for foods and beverages which have been a success. 5. list the coven games you have tried and their results. lesson thirteen healing it is necessary for me to reiterate what i said at the start of lesson ten: the information on healing practices in this lesson is simply my opinion

u asking for help. what would you advise (remember who is the best person to work magick? please read: practical candleburning rituals by raymond buckland practical color magick by raymond buckland recommended supplementary reading: sexual occultism jonn mumford magical herbalism scott cunningham earth power scott cunningham lesson twelve 1. what is a talisman? how does a talisman differ? from an amulet? 2. what two main actions are required to charge a talisman with power? 3. how do you personalize a talisman? what would you put on a talisman to personalize it for a man named frank higgins (craft name: eldoriac, born june 27, 1942? 4. mary pagani (craft name: empira) wants a better paying position where she works. there is a position opening up soon and she would like to get it. explain h

imple yet effective, such as candle-burning. if, for whatever reason, the friend just cannot do the work alone, then you should do it (whichever method you prefer) but with the friend assisting you. lesson twelve 1. a talisman is a human-made object endowed with magickal properties. it can be for a variety of objectives: to bring luck, fertility, to protect, to draw money, etc. it differs from an amulet in that the latter is a natural object that has been consecrated. 2. inscription and consecration. the inscription to personalize the object and to give its purpose. the consecration to formally charge it. 3. while concentrating on the person, you would inscribe it with the name and personal details such as birth number, sun sign, moon sign, ascendant, ruling planet, etc. i would recommend

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

gick are the same whether you use incense, essential oil or the herbal form of a substance. these are just different ways of releasing the energies. incense, for example, is the best choice if you want an instant response; oil gives a slower but more enduring fragrance; and if your healing spell needs to take effect over days or weeks, then herbs in a sachet would be best. the sachet would act as amulet of protection, but because it was empowered it would also be a talisman, attracting health, abundance or love, according to its composition. the divisions between healing work and other magical purposes are very slight since every positive ritual automatically releases healing energies. for this reason, i have listed the emotional and psychic as well as the physical healing properties of ea

ular in the house, since traditionally it brings luck and prosperity. seite 63 wicca01.txt ruled by the moon. angelica angelica is so-named since it is said to have been revealed by an archangel to relieve plague during the middle ages. it is a natural energiser and is good for respiratory and liver problems and for improving circulation. it is protective, especially for children, when worn as an amulet, and can be grown in the garden to protect both garden and home. it is also believed to give long life and protection against illness. ruled by the sun. anise (aniseed) anise calms the nervous system and relieves coughs and lung problems. it is a very gentle herb, excellent for skin problems. it protects against all negative influences, especially in the home, including external hostility

chamomile is used in charms to attract abundance and prosperity; it is good for meditation and for attracting new love, family happiness and the growth of trust after betrayal and loss, and it is protective and deters those who would do harm. ruled by the sun. cloves cloves are excellent for relieving tooth pains, circulation problems, back and lung problems and nausea in pregnancy. as part of an amulet or sachet, cloves will prevent gossip, malice and envy against the wearer and help the user to learn new skills. cloves are a natural aphrodisiac that both attracts love and awakens sexual feelings. for those who have suffered loss, cloves offer comfort. ruled by jupiter. coltsfoot this is perhaps the best herbal remedy for respiratory problems, especially persistent dry coughs, also bronch

hat have unwelcoming or sorrowful vibrations. ruled by jupiter. juniper juniper is a natural antiseptic. it relieves digestive and gastrointestinal inflammations, arthritis and rheumatism, joint and muscle pain and inflammation. it also increases male potency. juniper naturally purifies the home from past negative influences and future misfortune- use it especially at new year. it also acts as an amulet against accidents, theft and illness. ruled by the sun. knotweed knotweed is a natural antiseptic that helps to heal infected wounds; it will calm seite 68 wicca01.txt nerves and prevent anxiety developing. it relieves tendon problems and is good for general health and improvement of conditions that cause immobility. a herb to increase emotional commitment and encourage fidelity, it can be

s empathy with others' difficulties and soothes bad dreams. seite 94 wicca01.txt red jasper is naturally defensive against external hostility and danger. jet jet is, like amber, an organic gem of great antiquity. it is actually fossilised wood that has been turned into a dense form of coal. travellers and fisherfolk benefit from its protection- in past times, the wives of sailors would keep a jet amulet safe at home so that their husbands would return safely from the sea. it protects all who travel by night, alone or in lonely places, and older people in all aspects of their lives. it guards against bad dreams and endows the wearer with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is

potent protection can be provided by amulets. these are charms that have been marked with a symbol to indicate the power they contain. this could be a protective god or goddess, or a sign of the zodiac or a planet that you feel has the power you need. alternatively, you might simply write the name of the person to be protected and surround it with a circle to keep out ill-wishing. you can make an amulet in any shape you wish, out of candle-wax or clay, or you could use wooden discs, cut from an old broom handle. the symbols may be engraved, using a sharp knife, or painted on. you can add decorations if you wish. amulets may be carried in your pocket, or you could drill a hole and thread a ribbon through an amulet and hang it around your neck. they may also be placed in a house to offer pro

coloured glass spring water placed in glass bottles of the appropriate colour will absorb the colour energies and can be used in rituals of all kinds, magical as well as healing. they can be further empowered by adding crystals of the same colour as the bottle to the water. if possible, work out of doors. you can use this method for endowing living energies into any symbol of healing, such as an amulet, popper, sachet or even a photograph of the person to be healed. use bottles with stoppers or corks (these can be obtained from most household shops or from antique stalls. build up your collection so that you have a bottle of the correct colour for every need. although the water retains its clear colour, some people are able to detect a faint glow of the colour [insert pic p178- as before

- on thursday, the day of jupiter, who is associated with employment and worldly success and all matters of increase; for extra potency, the candle could be surrounded with small blue seite 138 wicca01.txt sodalite or lapis lazuli, jupiter's special crystals. you could also burn cedar, one of jupiter's incenses or sandalwood oil. if you needed more general career success, you could make or buy an amulet of tin, the metal of jupiter, perhaps a coin from a museum shop that you charged with power every thursday by sprinkling it with salt, passing it through cedar incense, a blue candle flame and the fragrance of burning sandalwood oil. if your projected job was to do with communication, technology or the media which are ruled by mercury, you could carry out the spell on two consecutive days

andles, starting in the north, saying: light of increase, shower on me money and security. bring, i ask, prosperity* leaving the coins in the centre, push the candles so that they are almost touching and the wax flows on to the coins. allow the candles to burn down* when the wax has hardened, cut a disc containing the coins and sprinkle dried basil on the wax for added prosperity* leave your coin amulet where it can catch any light, day and night, from the waxing to the full moon and when the moon begins to wane, keep it wrapped in silk in a drawer. if necessary, repeat the spell when the crescent moon is in the sky, turning it over three time on the crescent. a spell to pass an examination or a test or succeed in an interview* take three small dishes of dried sage, rosemary and thyme, the

iences of all people, past, present and future. alban arthuran: the festival of the mid-winter solstice, named after king arthur, the legendary sun king, which takes place on or about 21 december in the northern hemisphere. alpha waves: brain waves, cultivated in psychic work, that are associated with a very relaxed state of mind in which it is possible for intuitive faculties to find expression. amulet: a charm carried on a person or placed in a house to offer protection against danger and illness. when charged with healing energies, it becomes a talisman and can attract health and good fortune. anima: the term coined by carl gustav jung to represent the female power within men as well as women. animus: jung's term for the male power within women and men. ankh: an egyptian symbol of etern

est power. the winter solstice (21 december or 21 june) is the shortest day when the sun is at its weakest and it was feared by early humans that the sun would die. spirit guides: guardians from another dimension who advise and protect humans. they may be deceased relatives, wise teachers, for example native americans, angels or evolved essences who never assumed mortal form. talisman: a charm or amulet that has been charged with specific healing or magical energies to make it powerful and to attract health, wealth or luck. it tends to become more powerful the more it is used. tarot: a pack of 78 highly illustrated cards often used in rituals to represent people or qualities that are being sought in a spell. threefold law: a law in wicca that states that whatever you do or send to others

DEMONIC BIBLE

ed this same knowledge in abundance. the word is gibbilannu and the seal is this: the fifteenth name is ziku this power bestoweth riches of all kinds, and can tell where treasury is hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

areness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermediaries between god and humankind. they bear teachings, warnings, and messages of all k

sed on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true will, in hebrew. corresponds to the second sephirah on the tree of life (q.v. chiron: the newest planet of the terran sola

DONALDTYSON SIGIL

hey represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a glyph, short for hieroglyph, is usually the pictorial representation of a letter. ancient egyptian and modern chinese, for example, use small pictograms in place of letters. in magic the term is sometimes employed specifically to denote the astrological signs of the zodiac and planets (gnostic amulet of chnoubis, one of the decans of cancer, for protection against stomach disease: from amulets and superstitions (1930) by e. a. wallis budge) amulet and talisman are frequently confused. an amulet is a small power object such as a pendant or ring that is usually worn on the body for protection. a talisman is a power object with a specific function, and may be used for offensive or defensiv

ls, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the gro

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

er renen. 3. four goddesses bore the name of meskhen, and they were supposed to assist the resurrection of osiris; they were associated with tefnut, nut, isis, and nephthys (see lepsius, denkm ler, iv, bl. 59a; and mariette, dend rah, iv, pl. 74 a. each wore upon her head the object, which is said by some to represent the blossoms of palm trees (lanzone, dizionario, p. 329. examples of this as an amulet, in hard stone, in the british museum, are nos. 8158, 8159, 8161, 20,618, and, in porcelain, no. 15,963] p. 257 presiding over the birth-chamber, and renenet[1] probably superintending the rearing of children. behind the meskhen is the soul of ani in the form of a human-headed bird standing on a pylon. on the right of the balance, behind anubis, stands thoth,[2] the scribe of the gods, with

come the power of isis, and it shall protect him; and horus, the son of isis, shall rejoice when he seeth it. no way shall be impassable to him, and one hand shall extend unto heaven, and the other unto earth. if this chapter be known [by the [1. the nebseni papyrus adds the words "to be placed near the neck of this shining one" 2. see maspero, m moire sur quelques papyrus du louvre, p. 8. 3. the amulet of the buckle is usually made of carnelian, red jasper, red porphyry, red glass, or red fa ence, but examples in grey and black stone and wood are also known at times it was made entirely of gold, but it was frequently set in gold only. large wooden models of the buckle were placed in the wooden hands which were fastened on the breasts of coffins; they usually lay upon the left breast, and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

by showing them in a dream the remedies they must use. he also founded many oracles. after they sacrificed, those who consulted the oracle slept under a sheep skin and dreamed a dream, which usually found plenty of interpreters after the event. amphiaraus was an adept in the art of explaining dreams. some prophecies in verse, which are no longer extant, were attributed to him. amulets the charm, amulet, or mascot, derives from fetishism, the belief of people that a small object or fetish could contain a spirit. amulets are said to be of two classes: those which are worn as (1) fetishes, i.e, the dwelling place of spiritual entities who are active on behalf of the wearer; or (2) mascots to ward off bad luck or such influences as the evil eye. the amulet, a protective device, is thus distin

a talisman, a magical charm used to accomplish some end. there is little doubt that charms were worn by prehistoric peoples, because objects similar in appearance and general description to amulets have been discovered in neolithic tombs. the ancient egyptians possessed a bewildering variety of amulets, worn by both the living and the dead. indeed, among the latter, every part of the body had an amulet sacred to itself. these were, as a rule, evolved from various organs of the gods; for example, the eye of isis, the backbone of osiris, and so forth. among savage and semicivilized peoples, the amulet usually took the form of necklaces, bracelets, or anklets, and where belief in witchcraft and the evil eye was strong, the faith in these and in charms was always most intense. stones, teeth

h in these and in charms was always most intense. stones, teeth, claws, shells, coral, and symbolic emblems were favored amulets. these item were seen to carry specific characteristics of the animal from which they were taken or to correspond to reality specific to the culture. for example, the desert goat is a sure-footed animal; accordingly, certain malay tribes carried its tongue as a powerful amulet against falling. beads resembling teeth were often hung around the necks of kaffir children in africa to assist them in teething, and the incisor teeth of the beaver were frequently placed around the necks of native american girls to promote industriousness. certain plants and minerals were believed to indicate by their external character the diseases for which nature intended them as remed

ere kept by malays to protect them against snakebite. this correspondence of root to animal likeness is known as the doctrine of signatures. the celts used many kinds of amulets, such as the symbolic wheel of the sun god found frequently in france and great britain, pebbles, amulets of the teeth of the wild boar, and pieces of amber. the well-known serpent s egg of the druids was also probably an amulet of the priests. indian amulets are numerous, and in buddhist countries their use was universal, especially where that religion had degenerated. in northern buddhist countries, it was common to wear an amulet around the neck. these generally represented the leaf of the sacred fig tree and were made in the form of a box that contained a scrap of sacred writing, prayer, or a little picture. wo

universal, especially where that religion had degenerated. in northern buddhist countries, it was common to wear an amulet around the neck. these generally represented the leaf of the sacred fig tree and were made in the form of a box that contained a scrap of sacred writing, prayer, or a little picture. women of position in tibet wore a chatelaine containing a charm or charms, and the universal amulet of the tibetan buddhist priests is the thunderbolt, supposed to have fallen direct from indra s heaven. this is usually imitated in bronze or other metal and is used for exorcising evil spirits. many muslims wear amulets, and it is said that the prophet mohammed believed in the evil eye. the koran is sometimes carried as an amulet, or extracts from it are copied out for that purpose. suras

(1788.1869) investigated human antipathies and their opposite, sympathies, as they relate to colors, metals, magnetic poles, right and left hand polarities, and heat and cold. he distinguished specific antipathies and sympathies that were characteristic of sensitives (mediumistic individuals) and related his findings to animal magnetism and mesmerism. antiphates a shining black stone, used as an amulet in defending oneself against witchcraft. antracites (or antrachas or anthrax) a stone, sparkling like fire and girdled with a white vein, supposed by albertus magnus to be the carbuncle. it was said to cure imposthumes (purulent swellings. if smeared with oil it loses its color but sparkles the more for being dipped in water. aonbarr a horse belonging to manaanan, son of the irish sea-god l

buried in aachen. sources: cabaniss, allen. charlemagne. new york: twayne publishers, 1972. easton, steward c. the era of charlemagne. new york: van nostrand, 1961. shepard, les. the history of street literature. detroit: singing tree press, 1973. charm (carmen) a magical formula, sung or recited to bring about a supposedly beneficial result as part of a spell, or to confer magical efficacy on an amulet. in popular usage the same word is employed to designate the incantation and the object that is charmed. sources: a gypsy queen. zingara fortune teller. philadelphia: david mckay, 1901. lippman, deborah, and paul colin. how to make amulets, charms& talismans. new york: m. evans, 1974. sepharial [walter gorn old. the book of charms and talismans. new york: arc books, 1969. charnock, thomas (

edia. 3 vols. malaga, n.j: spectro-chrome institute, 1933. heline, corine. healing and regeneration through color. santa barbara, calif: j. f. rowney press, 1943. hunt, roland. the seven keys to colour healing. ashington, england: c. w. daniel, 1954. whitten, ivah bergh. what color means to you. ashington, england: c. w. daniel, 1932. chrysolite (or chrisoletus) a yellow-green gemstone used as an amulet by ancient romans to protect the wearer from melancholy and enchantment. it was set in gold to dispel nightmares. its virtue was also said to be enhanced if a hole was made in it and the hairs of a donkey passed through. chrysoprase a semiprecious stone used in amulets. its color is green and gold and it was traditionally used to combat weakness of sight and to render its possessor joyful a

nsported to sea by a demon, where she saw other sorcerers raising storms to sink ships. one day as she was sleeping a demon carried her off to the devil s sabbath, where she awoke to find herself in the midst of a large company. she saw that the principal demon had two faces, like the roman god janus. she did not participate in the revelry, and was transported home. on the threshold she found her amulet, which the demon had removed from her bosom before taking her away. she confessed all that had happened, renounced her practice of witchcraft, and saved herself from the common fate of witches and sorcerers of her day. dactylomancy a term covering various forms of divination practiced with the aid of rings. one method resembles the table-tipping or raps of spiritualism. a round table is ins

were believed to ward off witchcraft and to bestow magic powers. if the elder was planted in the form of a cross upon a new grave and it bloomed, this was a sure sign that the soul of the dead person was happy. various magic powers against illness were claimed for elder. in massachusetts, elder pulp in a bag worn around the neck was thought to cure rheumatism. elsewhere elder was also used as an amulet, small pieces being cut up and sewn into a knot and hung around the neck or sewn in a knot in a piece of a man s shirt. elder was also believed to be of medicinal value for deafness, faintness, strangulation, sore throat, ravings, snake and dog bites, insomnia, melancholy, and hypochondria. eldred, charles (ca. 1906) notorious false materialization medium of nottingham, england, during the

ny spots that arose on it. but the most curious fact stated by gutierrez is that the spanish children in his time wore amulets against fascination, somewhat resembling those in use among the romans. the son of gutierrez himself wore one of these; it was a cross of jet (agavache) and it was believed that it would split if regarded by evil eyes, thus transferring venom from the child to itself. the amulet worn by the gutierrez boy did split one day while a person was steadfastly looking at him; in justice to gutierrez it must be added that he attributed the occurrence to some accidental cause. he expressed his conviction that the same thing would have happened under any other circumstances. throughout his volume, indeed, gutierrez uses all his reasoning to explode the superstition. a third s

ng it or even mentioning its name was a sure charm against witchcraft, the evil eye, and vampires. newly built houses and the sterns of boats belonging to greece and turkey once had long bunches of garlic hanging from them as a preventive against the fatal envy of any illdisposed person. in ancient rome soldiers believed that eating garlic gave them courage in battle. in addition to its use as an amulet, garlic was also credited with medical virtue as an antiseptic, salve, and water purifier. garlic also appeared in the folklore of mexico, south america, and china, where it emerged as an antivampire agent. it was also long believed to have aphrodisiac properties and was forbidden in the diet of yogis in higher spiritual development in ancient india. sources: lehrer, ernst, and johanna erns

, which currently serves as the international headquarters of the movement. dahn hak has an extensive internet presence, including http/ www.dahncenter.com. sources: lee, seung-hwun. brain respiration. seoul: han mun hwa publishers, 1998. dahnhak: the way to perfect health. seoul: dahn publications, 1999. the way to light up your divinity. seoul: dahn publications, 1999. lee penny famous scottish amulet that belonged to sir simon locard on lockhart of lee, ca. 1330. the story of this relic suggested the title of sir walter scott s novel the talisman, and in his introduction to the book, scott related the incident that led to the acquisition of the lee penny. after the death of robert the bruce, king of scotland in 1329, his friend lord james of douglas set out to take the dead king s heart

tland for burial (sir walter scott, however, believed it was taken on to the holy land. sir simon locard imprisoned a wealthy emir from a battle. his aged mother ransomed him, and in the course of counting out the money, a pebble inserted in a coin fell out of the lady s purse. she was in such a hurry to retrieve it that the scottish knight realized it must be valuable to her and insisted on this amulet being added to the ransom. the lady reluctantly agreed and also explained to sir simon locard what its virtues were. apparently it was a medical talisman believed to drive away fever and stop bleeding. the stone was a dull, heart-shaped pebble of a semitransparent dark red color, set in a piece of silver said to be an edward iv groat (coin. the lockhart family tradition credits the lee penn

stone was a dull, heart-shaped pebble of a semitransparent dark red color, set in a piece of silver said to be an edward iv groat (coin. the lockhart family tradition credits the lee penny with the ability to cure all diseases in cattle and the bite of a mad dog. the stone should be dipped in water three times and swirled around, then the water should be given to the man or beast to be cured. the amulet was used frequently in the past, according to tradition. in 1629 the lee penny was used to cure sick oxen, but as a result a young woman was burned at the stake for witchcraft. there are records of an accusation of witchcraft against sir thomas lockhart during the reformation, but the church synod at glasgow merely reproved sir thomas and advised him to cease using the penny as a charm. dur

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

re. the main source of those powers was dreams, as well. from 1968 until 1972, robert van de castle conducted esp tests among cuna children, both boys and girls. the results were inconclusive, with the girls scoring higher than the boys. whether or not any of these children were neles, was also not determined. if that is so, the powers of the witch doctors, remain untested. charms and amulets the amulet was regarded in mexico as a personal fetish. the tepitoton, or diminutive household deities of the mexicans, were also fetishistic. it is probable that most of the mexican amulets were modeled on the various ornaments of the gods. thus the traveler s staff, carved in the shape of a serpent like that of quetzalcoatl, was undoubtedly of this nature, and to it occasionally sacrifices would be

fetish. the tepitoton, or diminutive household deities of the mexicans, were also fetishistic. it is probable that most of the mexican amulets were modeled on the various ornaments of the gods. thus the traveler s staff, carved in the shape of a serpent like that of quetzalcoatl, was undoubtedly of this nature, and to it occasionally sacrifices would be made. the frog was a favorite model for an amulet. as elsewhere, the thunderbolts thrown by the gods were supposed to be flint stones, and were cherished as amulets and as symbols of the life-giving rains. vampirism vampirism was an important part of mexican folk belief and there are various vampire deities. the notion of the vampire that most permeated the life of average people is found in connection with the ciupipiltin, or ghosts of wo

divinity. later the dionysiac mysteries were somewhat tempered, but always retained something of their earlier character. the cult does not appear to have been highly regarded by the sages of its time. the golden tablets relating to the orphic mystery found in tombs in greece, crete, and italy contain fragments of a sacred hymn. as early as the third century c.e, it was buried with the dead as an amulet to protect the deceased from the dangers of the underworld. attis and cybele the phrygian mysteries of attis and cybele focused on the rebirth of the god attis, who was also of an agrarian character. communion with the deity was usually attained by bathing in blood in the taurobolium or by the letting of blood. mithraic mysteries the mithraic cult was of persian origin, having at its center

alburgh. it should also be mentioned that the english familiar appellation trot as traced to druid, a decrepit old woman such as the sagas might be, and the same might perhaps be said of a scottish saint, triduana or tredwin. in the glossarium suiogothicum of johann ihre (1769, a somewhat different account of the mara is given. here again, we find the witch-riding of horses, against which a stone amulet was suggested by the antiquarian john aubrey, similar to one described below. among the incantations by which the nightmare may be chased away, reginald scot recorded the following in his discovery of witchcraft (1584: st. george, st. george, or lady s knight, he walked by day so did he by night: until such times as he her found, he her beat and he her bound, until her troth to him plight

s, 1963. reprinted as the morning of the magicians. new york: stein and day, 1964. der planet der unmoglichen moglichkeiten. bern: scherz verlag, 1968. english edition as impossible possibilities. new york: stein and day, 1971. pear see princeton engineering anomalies research pearls various occult properties were ascribed to pearls. among the early greeks and romans, the wearing of the gem as an amulet or talisman was much in vogue, and pearls were often made into crowns. smedley, taylor, thompson and rich noted, pope adrian, anxious to secure all the virtues in his favour, wore an amulet composed of a sun baked toad, arsenic, tormentil, pearl, coral, hyacinth, smarag, and tragacanth. it was popularly believed that to dream of pearls meant many tears. the occult virtues of pearls were sai

rtin, le philosophe inconnu. paris, 1862. waite, a. e. the life of louis claude de saint-martin, the unknown philosopher. london: philip welby, 1901. saint-martin. monroe, n.c: the sunnside press, 1935. saint-martin, the french mystic, and the story of modern martinism. london: william rider& son, 1922. salagrama a stone credited with possessing magical properties and worn in parts of india as an amulet. this stone is black in color, about the size of a billiard ball, and pierced with holes. it is actually a fossilized ammonite, and it is valued according to the number of its spirals and holes. it is said that it is found in the gandaki, a river in nepal, which some, depending upon their theological perspective, believe rises at either the foot of vishnu or the head of siva. the stone is k

. it attained an eschatological significance as a foundation stone for the new jerusalem (isaiah 54:11 and rev. 21:19. when roman catholics select a new pope, a gold ring set with a sapphire is traditionally placed on his ring finger, symbolizing marriage to the church. buddhists ascribed sacred magical power to the sapphire and believed that it reconciled mankind to god. it was said to be a good amulet against fear, to promote the flow of good spirits, to prevent ague and gout, and to prevent the eyes being affected by smallpox. the sixteenth-century writer camillo leonardo claimed: the sapphire heals sores, and is found to discharge a carbuncle with a single touch. the occult writer francis barrett stated in his book the magus (1801: a sapphire, or a stone that is of a deep blue colour

n saying the word, but this description only proves that she had been instructed by thoth in the art of uttering words of power with effect, and to him, indeed, she owed more than this. spells to keep away disease are of this class. the amulets found upon egyptian mummies and the inscriptions on gnostic gems are, for the most part, of a protective nature. the protective spell may be said to be an amulet encyclopedia of occultism& parapsychology. 5th ed. spells 1453 in words and is often found in connection with the amulet on which it is inscribed. taboos the curse or taboo may appear as (a) the word of blighting, the damaging word, or (b) the word of prohibition or restriction. the curse is of the nature of a spell, even if it is not in the shape of a definite formula. thus we have the hig

, provided that the spider was not killed. a similar idea prevailed in polynesia, where a spider dropping down in front of a person was a sign of a present. an american belief is that killing a spider will bring rain. in folk medicine, a spider was rolled in butter or molasses and swallowed. as a cure for ague, it was tied up and secured on the left arm. a spider was also traditionally used as an amulet. the insect was baked and worn around the neck. the british antiquary elias ashmole stated in his memoirs (1717: i took early in the morning a good dose of elixir, and hung three spiders around my neck, and they drove my ague away. deo gratias! robert burton (1577.1640) stated: being in the country in the vacation time, not many years since, at lindly in leicestershire, my father s house, i

s baked and worn around the neck. the british antiquary elias ashmole stated in his memoirs (1717: i took early in the morning a good dose of elixir, and hung three spiders around my neck, and they drove my ague away. deo gratias! robert burton (1577.1640) stated: being in the country in the vacation time, not many years since, at lindly in leicestershire, my father s house, i first observed this amulet of a spider in a nut-shell, wrapped in silk, so applied for an ague by my mother. this i thought most spider encyclopedia of occultism& parapsychology. 5th ed. 1456 absurd and ridiculous, and i could see no warrant in it. till at length, rambling amongst authors, i found this very medicine in dioscorides, approved by matthiolus, repeated by aldrovandus. i began to have a better opinion of i

ed in his book tales of wonder (1801. a second tales of terror (1801) is a coarse and grotesque collection that contains parodies of the work of lewis and others, and does not therefore seem to be compiled by lewis either (see also english occult fiction) talisman an inanimate object which is supposed to possess a supernatural capacity of conferring benefits or powers, in contradistinction to the amulet, the purpose of which is to ward off evil. talismans were common in ancient egypt and babylon, and have been popular in magical communities to the present. originally, talismans were usually a disc of metal or stone engraved with astrological or magical figures. in recent centuries, among practitioners of ceremonial magic, talismans inscribed in parchment have been favored. traditionally, t

ght; and the stone attracts to itself the whole force of the blow, so that it cracks, and the person is safe. medieval writers stated that turquoise became paler if its owner was ill, lost color entirely at his or her death, but recov- turner, ann encyclopedia of occultism& parapsychology. 5th ed. 1594 ered color when placed upon the finger of a new and healthy owner. it was believed to be a good amulet for preventing accidents to horsemen or becoming tired. another belief was that turquoise moved itself when any danger threatened its possessor. turquoise originally came from persia, where it would sometimes be engraved with a motto or a verse from the koran. the stone was also prized by native american healers. turvey, vincent newton (1873.1912) a british seer who refused to be classified

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ars old. the lightly tanned treena, clad in a one-piece, skin-tight, green, glistening, metallic suit, looked, anderson thought, like elizabeth taylor. the space people told him that they had come to earth to gather specimens. be f o re they left, they handed him an envelope with i n s t ructions not to open it for five eart h days. after waiting for the designated period, anderson found a golden amulet inside. on one side there was a bird resembling a dove. on the other, a message read, peace and friendship fore ve r, treena and su n a r, with depictions of saturn and jupiter beside the n a m e s. further reading bartholomew, robert e, and george s. howard, 1998. ufos and alien contact: two centuries of mystery. amherst, ny: prometheus books. sunar and treena 239 tabar on the night of dec

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

es the quotation by stating that hermes trismegistus invented the egyptian form of the cross, the crux ansata which he calls the "crux hermetica. the quotation from ficino is followed by a long and most elaborate discussion8 of the relation of the hermetic cross to the world and its power of drawing into it the celestial influences. the egyptian or hermetic cross, says kircher, was a "most potent amulet; it was a "character" fabricated with marvellous skill after the pattern of nature and showing the way to the 1 ibid, i, pp. 115 ff. 2 ibid, pp. 118 ff^ ibid, pp. 119, 137, etc. 4 ibid, p. 148 (plato, pythagoras, plotinus as followers of hermes trismegistus; ii (2, p. 523 (doctrine of the ideas originated with the egyptians and chaldeans, with references to pimander and asclepius. 5 ibid, i

FRATER U D PRACTICAL SIGIL MAGIC

icate, h gremove h or gavoid, h it does seem to ignore words like gnot, h gnone, h gnever, h etc, for most people. therefore, do not say gthis my wish not to interestingly enough, this does not apply to all areas of practical magic. for example, the difference between talism alismans are for something while amulets are against something. thus, a talisman may be constructed for health; however, an amulet would be constructed against illness. but even with amulets one will usually restrain from using negative formulations (e.g, gprotect me from all illness, h or something similar. further exploration of the word method/ 21 hy and overly specific formulations. later on, when we look at the theories which purport to explain how sigil magic works, we will realize that this mechanism has less to

charge it sex magically, you may put some sexual secretion liva) on it for support after activation. after banishing, you can roll up the paper or parchment and wrap some yarn or silk thread around it. depending upon which school of gisolation techniques h you belong to, you may either seal this roll with pure beeswax or sew it into a piece of silk, linen or leather, etc. if you want to wear the amulet or talisman, it is advisable to make it into a necklace or tie it to a thong. having served its purpose, the magical tool has to be burned, buried or thrown in water. before doing so, you can discharge it under running water with a suitable suggestion. the magical trance/ activating the sigils/ 39 rmed without uch complicated and time-consuming considerations, as imes. this will keep you on

ogical constellations, cabalistic arithmetic or lunar phases, etc. you will be better off, especially when practicing pragmatic magic, if you have at hand at least one of these systems that can be perfo s useful as they may be at other t you don ft really need amulets and talismans in sigil magic either. if the sigil is charged correctly, you already have created an gastral talisman h (or gastral amulet h) of sorts, a new circuit in the psycho-computer which will remain effective until it has served its purpose. such a magical weapon has the advantage of being independent of physical objects (which also means that it can never get into the wrong hands. it cians h with the least practical experience who shout the loudest that a gcorrectly protected h magical weapon never would get into the

HANDBOOK OF EGYPTIAN MYTHOLOGY

was closely associated with the mythology of osiris. the taboo subject of the murder of osiris could be alluded to by saying that seth had laid the djed on its side. scenes in temples or royal tombs show the god horus (or the king playing the role of horus) raising the djed column to help his father osiris to rise from the dead. the book of the dead contains a spell to be spoken over a gold djed amulet hung round the neck of a mummy. this spell promises that the dead person will get back the use of his or her spine and be able to sit up again like osiris. a djed column was sometimes painted on the bottom of coffins for the same reason. model djed columns became one of the amulets most commonly placed on mummies. see also horus; osiris; ptah; sokar references and further reading: r. t. run

mus goddesses are known, such as ipet (opet, reret, and taweret (taurt, thoeris, but they are probably just aspects of the same goddess. this goddess could also deities, themes, and concepts 141 manifest herself in dual or group forms. as taweret (the great one) she was usually shown with a combination of hippopotamus, lion, crocodile, and human features. this monstrous form was a popular type of amulet for 2,000 years and passed into other cultures as a protective genie. the egyptians saw hippopotami as water pigs rather than water horses, so reret means the sow. this provides a link with the sky goddess nut, who also had a sow form. all manifestations of the hippopotamus goddess were associated with the watery regions of the sky, the earth, and the underworld. she was sometimes equated w

ite of the egyptian ministry of tourism. go to its old egypt mythology section for detailed information on egyptian deities. there are translations of original source material and some good pictures. 226 handbook of egyptian mythology glossary ancient egyptian words are in italics. akh a transfigured and powerful spirit. the aim of most funerary rites was to transform the dead person into an akh. amulet an object that guaranteed health, good luck, or protection to the wearer. ankh a hieroglyphic sign writing the word life and an amuletic symbol of the gift of life. anthropoid coffin a coffin shaped like a person. it usually depicted the deceased transformed into a funerary deity or a transfigured spirit. apotropaic having the power to drive away evil. atef crown a tall crown decorated with

egyptian oracles usually involved the movement of a cult statue toward a particular person or between a choice of two written answers. ostracon (pl. ostraca) a potsherd or flake of stone used as a surface for writing or drawing. papyrus a type of reed, the paper made from its stems, or a book-scroll formed from sheets of papyrus. pataikos (pl. pataikoi) a type of dwarf deity used as a protective amulet. pharaoh a title meaning great house (the palace; a respectful way of referring to an egyptian king. polytheism the worship of many gods within a religious tradition. ptolemaic something belonging to the period when the greek ptolemy family ruled egypt. pylon a pair of trapezoidal towers that formed the entrance to a temple. the towers were identified with the mountains of the horizon. pyra

or inside a pyramid and two temples for the cult of the dead ruler. pyramid texts royal funerary texts inscribed inside pyramids of the late old kingdom and the first intermediate period. royal titulary the long sequence of names and titles adopted by an egyptian king at the start of his reign. 230 handbook of egyptian mythology sarcophagus an outer coffin, usually made of stone. scarab a seal or amulet shaped like a dung beetle; a symbol of the perpetual renewal of life. scribe an official capable of reading and writing one or more of the ancient egyptian scripts. sed festival see heb sed. serekh a rectangular hieroglyph symbolizing the palace as the domain of horus. some royal names were written inside a serekh instead of a cartouche. sistrum a rattle used in temple rituals whose sound w

INITIATION INTO HERMETICS

ll the mascots, pendants, rings and brooches that are supposed to bring good luck? today it is birth-stones that are held in particularly high esteem. so if there were not something true or perhaps even magic in the nature of talismans, the thought of and belief in them would be bound to have disappeared long ago. let us then sort out the wheat from the chaff, and lift the veil a bit. a talisman, amulet or birth stone is meant to strengthen the trustworthiness and the credit extended to the person who bears it. by paying closer attention to his talisman, the bearer s subconscious is influenced in the desired direction by way of autosuggestion, and various effects may be carried out according to his aptitudes. no wonder if a materially inclined man, an uninterested scientist condemns such a

lisman being in accordance with the laws of analogy concerning the desired strength, faculty and cause. the magician has to consider these rules of analogy when he is producing and loading such a pentacle, which he will always prefer to the talisman, especially if he wants to communicate with beings of other higher worlds, no matter whether good or evil entities are concerned, genii or demons. an amulet again is a divine, or a holy verse from the bible, a mantram, which is a sentence expressing the worship of a deity, written on parchment or paper. carrying around various magic herbs such as mandrake and the like which are believed to possess a kind of protective power belongs to this category of amulets too. furthermore, this category includes fluid condensers in solid or liquid form or b

the advanced magician will find his own loadings with the help of his intuition. the ten ones mentioned here are supposed to serve as a rule of conduct only, and therefore a brief description appears indicated. 2-1. loading with willpower& imagination this is the simplest and easiest method, the effect of which depends on the willpower and the imaginative faculty of the magician. every talisman, amulet and pentacle, with the exception of paper and parchment amulets, has to be cleared from the fluid clinging to it before the magic loading can be performed. the best way to do so is with the help of the magic of water. take a glass of fresh cold water and dip the talisman into it. while doing so, concentrate on the water taking away all evil influences. hold onto this concentration for quite

ibed in 1. if the point in question is a talisman that you want to use yourself, you will have to perform the accumulation of the vital power in your own body (see the instruction of step iii. if you loaded your body expansively with vital power, lead it via your right hand into your talisman and compress the accumulated vital power to such a degree that it fills the entire shape of the talisman, amulet or stone. while doing so, you have to imagine that the talisman is sucking in the vital power, keeping it inside for so long as you want it to. you must work with the firm conviction that during the time you are carrying or using the talisman, its effectiveness will not decrease will become stronger instead. the vital power taken over by the talisman and pressed together there to snow-white

ISIS UNVEILED

n fecundated with the divine lij^t produces this trinity produces also a duad lord christos and sophia-adbamoth (one per- lehdoio, and fetahll, the genius (the feci, the other imperfect, as ml cmana- former, a perfect emanationi the latter, tion. 750. its descriptiod is found in one of the magic books of the egyptian igng nechepso, at nekau, and it use prescribed on green ja^r stones, as a potent amulet. galen men- tions it (oa nt o 'desinqd. med.fac' ix; cf.king: 7aisis unveiled iic d jordan 'the lord of all lorimat' sophkfadiamolii a manifcau nmjbto (fkitfa witfand the dcmhirge, who ptodncm mabrkl wwki* and nnllem cnation 'woriu wo- out futh (or graoe^ moreover, the opute seven planetaiy genii, who emanated one from the other, are foun

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ingly abstract and difficult. the whole subject is abstruse in the highest degree* in regard to the singular name of the rosicrucians, it may be here stated that the chemists, according to their arcana, derive the dew from the latin ros, and in the figure of a cross) they trace the three letters which compose the word lux, light. mosheim is positive as to the accuracy of his information. egyptian amulet. standard of constantine. chapter the tenth. ideas of the rosicrucians as to the character of fire. park surrenders out of the world, when it disappears tous, in the universal ocean of invisible fire. that is its disappearance. it quits us in the supposed light, but to it really darkness as fire-born. the last level of all to reappear in the true light, which is to us darkness. this is hard

presented to them his new-born son, exclaiming in broken welsh, eich dyn! that is, this is your man! which has been corrupted into the present motto to the prince of wales's crest, ich dien, or i serve. the meaning of i serve, in this view, is, that i suffice, or the lis, or the act suffices (p. 46, and figures post, for all the phenomena of the world. brixworth church, northamptonshire. egyptian amulet. chapter the seventeenth. prismatic investiture of the microcosm. he chemical dark rays are more bent than the luminous. the chemical rays increase in power as you ascend the spectrum, from the red ray to the violet. the chemical rays typified by the egyptians under the name of their divinity, taut or thoth, are most powerful in the morning; the luminous rays are most active at noon (isis

to book i. chap. 2, by r. a. vaughan, b.a. the words graven upon the zone and the feet of the ephesian diana, which hesychius has preserved, are the following: aski-kataski, darkness light. haix-tetrax, himself. damnameneus, the sun. aision, interpreted as truth. these ephesian words, says plutarch (sympos, the magi used to recite over those possessed with devils. damnameneus is seen on a gnostic amulet in the de la turba collection (the gnostics, p. 94. the argha had the form of a crescent. the argo, arc, or arche, is the navis biprora. it is clear that, as neither the full moon nor the half-moon was ever the object of worship, it is the crescent horns of the moon which imply the significance. these mean the woman-deity in every religion. the snake associated with the mysteries among the

fleur-de-lis is presented in a deep disguise in the t 238 the rosicrucians. three feathers which is the crest of the prince of wales; in this form the fleur-de-lis is intended to elude ordinary recognition. the reader will observe the hint of these significant lisses in the triple scrolls of esses coiled around the bar in the reverse of the gnostic gem, the chnuphis serpent, elsewhere given. this amulet is a fine opalescent chalcedony, very convex on both sides. it is the figure of the chnuphis serpent rearing himself aloft in act to dart, crowned with the seven vowels, the cabalistic gift to man in his fall, signifying speech. the reverse presents the triple s.s.s. coiled around the phallus. 169 170 171 figs 169, 170, 171. in fig. 170 we have the prince of wales s feathers, from the tomb

d in a sunken circle. rev. micahl, between four stars. the cabalists make michael the angel of the sun. plasma of bad quality (the gnostics, p. 200) fig. 250: this object is the chnuphis serpent, to gnostic mysteries. 273 which frequent reference has been made in our book. the serpent, is raising itself in act to give the mythic dart. on its head is the crown of seven points or vowels. the second amulet presents the name of the gnostic un- fig. 248. known angel, with the four stars in the angles. this is michael, or the saviour, the chief of the ons, seventy-two in number, and composed of six times twelve; there being three double decades, for the night and for fig. 249. fig. 250. the day, in each lunar period or sign of the zodiac; each of which consists of thirty degrees. in another aspe

een of beauty, inspires or destroys according to the angle of contemplation at which she is mythically revealed. fig. 256 (a) is the crested "snake" curved as the symbol of the dragon's tail, traversing from left to right the fields of creation, in which the stars are scattered as fig. 256. fig. 257. estoiles, or waved serpentining flames, the mystic brood of the great dragon. the reverse of this amulet (b) presents the crescent and decrescent moons, placed back to back, with a trace or line, implying that the microcosmos or man, is made as between fig. 258. the moons. this figure suggests a likeness to the sign of the twins, and to that of the february fishes. fig. 257 is the mythological medusa s head, terrible in her beauty, which transforms the beholder to stone. this direful head is t

f which the chapter-house, or particular temple, with a crown, or cap, or cover, presents the small example, is the domus templi, or domus dei, where the manifested god is supposed to be enclosed, or wherein the man is made flesh, the microcosmos or spirit within his cincture, or walls, or castle of comprehension, or of senses. mystic cross or anchor (type of the crucifixion, or redeemer. gnostic amulet) hieroglyph of translation (the cross( crucifixion) salient out of the crescent (new) moon, man (saviour, born of woman. chapter the thirty-second. astro-theosophical (extra-natural) system of the rosicrucians the alchemic magisterium or stone. he letters of all languages are significant marks or symbols, which have the twelve, or rather the original ten, signs of the zodiac for their begin

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

ed to return. charlie, however, goes ahead and does just that, slithering past the gatekeeper. later, charlie is fighting for his life as evil dogs attack him and a little orphan girl, and he dies again. the moment the devil dog in charge is about to claim charlie as a permanent resident in canine hell, heaven s emissaries reclaim him for his heroism in giving up his life to save the orphan girl. amulet amulets are special objects or symbols often worn as medallions for the purpose of warding off evil. amulets differ from talismans in that they passively protect their wearer from evil and harm. they are protection devices. talismans, on the other hand, possess magical or supernatural powers of their own and transmit them to the amulet 5 owner. they attract some benefit to the possessor, wh

lets are special objects or symbols often worn as medallions for the purpose of warding off evil. amulets differ from talismans in that they passively protect their wearer from evil and harm. they are protection devices. talismans, on the other hand, possess magical or supernatural powers of their own and transmit them to the amulet 5 owner. they attract some benefit to the possessor, whereas the amulet acts as a shield to repel harm. many ancient magical symbols are regarded as being both amulets and talismans, able to attract good fortune as well as repelling bad luck. examples of these are the swastika, the ankh, the five-pointed star or pentagram, and the sixpointed star or solomon s seal. the actual origin of these symbols is hidden in prehistory, and they have been carried all over t

ield to repel harm. many ancient magical symbols are regarded as being both amulets and talismans, able to attract good fortune as well as repelling bad luck. examples of these are the swastika, the ankh, the five-pointed star or pentagram, and the sixpointed star or solomon s seal. the actual origin of these symbols is hidden in prehistory, and they have been carried all over the world. the word amulet is derived from the latin amuletum. amuletum was the name for the cyclamen, which people planted near their homes in the belief that its magical influence prevented any poisonous drug from having power to harm. the idea of the amulet is ancient. the earliest amulets were likely to have been natural objects with unusual shapes or colors. later, amulets were crafted into symbolic shapes. a fi

for the cyclamen, which people planted near their homes in the belief that its magical influence prevented any poisonous drug from having power to harm. the idea of the amulet is ancient. the earliest amulets were likely to have been natural objects with unusual shapes or colors. later, amulets were crafted into symbolic shapes. a figurine of one s god(dess) has been and continues to be a popular amulet theme. catholics utilize figurines and pictures of certain saints in a similar manner. the ancient egyptians used eye amulets to protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in anci

o protect good health. they also used the udjat eye on pottery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hands stood in houses to ward off evil. this amulet derives from the instinctive gesture to put th

the same as that used today for blessing, namely with the thumb and first two fingers upright and the other two fingers closed. arabian amulets included dust gathered from tombs and carried in little sacks as protection against evil. also worn were pieces of paper on which were written prayers, spells, magical names, or the attributes of god, such as the compassionate and the forgiver. a popular amulet of islamic peoples beginning in the sixth century was the hand of fatima. the hand of fatima is frequently made of silver and jeweled with semiprecious stones. it is named after the daughter of the prophet muhammad.hands were also used as amulets on gates of islamic buildings. holy books of every culture (koran, torah, bible) are considered to have protective powers. pieces of parchment wit

applies to spoken incantations. yhwh, the hebrew name for god, appeared on many amulets and talismans in different spellings to help magicians conjure demons and protect them from attack by the spirits. the sator square consists of some magical words arranged in the pattern of a square. it was inscribed on walls and vessels as early as ancient rome (753 b.c. a.d. 476) and was considered to be an amulet against sorcery, poisonous air, colic and pestilence, and for protecting cow s milk from witchcraft. similarly, circles inscribed with the names of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found o

ames of god were used in england as recently as 1860 to repel demons. eyes and phallic amulet from the book of the angel raziel (fortean picture library) 6 angel heart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the thumb are folded into the palm; and the mano in fica or the fig, in which the hand is in a fist with the thumb protruding between the first and s

nd the mano in fica or the fig, in which the hand is in a fist with the thumb protruding between the first and second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign of the fig is popular even today on watch-chains and necklaces. knots are another symbol traditionally believed to dispel the evil eye. knots have long been tied in garments to ward off evil and have carried over into carvings and metalwork. nurses used to wear elaborately patterned silver buckles on their belts to protect against sickness, much of which was blamed on the

important animals. shopkeepers hung bells over their thresholds to keep evil spirits from entering their premises. plants can also act as amulets. examples are the shamrock and garlic. garlands of garlic worn around the neck or hung in a house are said to ward off evil spirits, creatures, and spells. in mexico, the ajo macho is a huge garlic, sometimes as big as a baseball, used exclusively as an amulet against evil in general, but not against specific curses. according to custom, the ajo macho will work only if it is given as a gift, not if it is bought. in ancient greece and rome, garlic was placed at crossroads as an offering to hecate, the goddess of witchcraft and the night. odysseus used garlic as protection against the witchcraft of circe, who turned his men into swine. garlic, of c

arberry1969, 254. equally vivid descriptions of hell can be found throughout the koran, as in the chapter the pilgrimage: garments of fire shall be cut, and there shall be poured over their heads boiling water whereby whatsoever is in their bellies and their skins shall be melted; for them await hooked iron rods; as often as they desire in their anguish to come forth from it, they shall be arabic amulet with an koranic inscription (fortean picture library) 130 islam restored into it, and taste the chastisement of the burning (arberry1969, 29. islamic theologians, particularly those of the asharite school, believed that if a believer entered hell, god could forgive his sins or nonconformities and remove him, either immediately or after a certain period during which imperfections had been bu

sed heavy doses of salt. women have been suspected of being witches on the mere fact that they complained of their food being overly salted. when one spills, borrows, or runs out of salt, it is considered unlucky and is said to make one susceptible to the powers of the devil. it is possible to negate this situation by pinching salt in the right hand and tossing it over the left shoulder. see also amulet; demons for further reading: chevalier, jean, and alain gheerbrant. the penguin dictionary of symbols. london: penguin, 1996. cooper, j. c. an illustrated encyclopedia of traditional symbols. 1978. london: thames and hudson, 1992. salvation in christianity, salvation was traditionally conceptualized as salvation from hell god s sentence for all human souls as a result of original sin. thoug

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

fs high seat, with its view into all the worlds. looking into jotunheimar, he saw a beautiful maiden and immediately fell lovesick. skirnir, frey fs servant, is asked to look into the matter. frey explains that the gleaming arms of a maiden at gymir fs farmstead have captivated him: deities, themes, and concepts 121 small figure from rallinge, sweden, possibly frey, and if so probably used as an amulet (statens historika museum, stockholm) 7. the maiden is more dear to me than to any young man, in days of yore; no one wishes, of the asir and elves, that the two of us come together. given frey fs horse and sword, skirnir sets out to woo the girl on his master fs behalf. at gymir fs homestead he is challenged first by a shepherd, then by the girl herself, gerd. invited in (though she fears

quently travels in the company of an assistant, most often thjalfi but also on occasion loki or ty lr. thjalfi is a human, and his accompanying thor indicates the close relationship between thor and humans, a relationship also attested by the metal artifacts known as thor fs hammers. these objects, miniature hammers that were worn about the neck, are the only indica- 288 norse mythology a hanging amulet of thor fs hammer (ted spiegel/ corbis) two of the most elaborate of thor fs hammers, made of silver. the figure on the chain was found in erikstorp, sweden, along with a hoard of treasure. the hammer on the left is from kabbara, sweden, also found with a hoard of treasure (statens historiska museum, stockholm) tion from the archaeological record of talismans associated with specific accout

MASTERING WITCHCRAFT

rules of practical witchcraft: before embarking on any magical operation, perform a divination (a) to diagnose the true nature of the situation, and/or (b) to determine the likelihood of success of the particular magical operation you have decided to employ. there is no point, and indeed no future, in employing a blast of countermagic against some imaginary enemy when in fact a relatively simple amulet of beneficence may be all that is required. we must know what we are at hence divination. now in magic and witchcraft, the operations of divination have always been conducted by means of contact with a power which is symbolized by the astrological symbol of mercury. the greeks called this power hermes, the egyptians thoth, the scandinavians odin, the early anglo-saxons woden. this power has

act the vestige of an ancient sacrificial earth ritual, and can be considered most effective in matters of blessing the home, and protection generally. in the past, ritual witches would use this process to bless pastures and ploughed fields as well as individual homesteads. similar in effect, but considerably different in approach is the square of saturn spell. this is a talisman as opposed to an amulet. it makes use of a cabalistic magic square similar in kind to your square of mercury, but entirely different in composition. actually, the powers of saturn and mercury are radically opposed in nature, mercury being the airy sky principle of intellectual matters, saturn, the earthy and chthonic principle of material things. the method of making your square of saturn is thus: choose a saturda

s possible. failing that, if you live in an apartment and neither possess a hearth nor, in spite of your burgeoning witchly image, feel inclined to have one installed, simply hang them in the room you happen to spend most of your time in- den, kitchen, maybe even bedroom. as in the case of the egg, don't pass the holystone through fire and water; no purification or charging is necessary. it is an amulet, not a talisman, and is used au naturel, straight out of the earth. magical herbs of beneficence will be dealt with at the end of this chapter, so i will now move on to discuss the witch ball. this amulet can take two forms. the more fanciful, and less traditional, is that of a hollow glass globe about the size of a medicine ball, silvered on the inside and resembling nothing more than a gi

ll "guarding" the main entrance to your home. you can often find such witch balls in antique shops, as at one time they became very popular among wealthy nonwitches, providing as they do handsome ornaments with which to replace the inevitable chandelier. however, the second variety of witch ball is the truly traditional one. this is simply a fisherman's hollow glass net-float. as this is again an amulet, not a talisman, it should be the real thing. it receives its "consecration" or magical charge, during its actual use in fishing. these floats are usually made of green bottle-glass, and again, may sometimes be discovered in junk or antique shops if you are persistent in your search. they should also be hung up "in hertha's name" before leaving this general magical protection section, i sho

e budding practitioner. most witches usually collect a formidable arsenal of these over the years, wearing them singly or in various combinations as the mood strikes them. the witch pendant and ring will generally serve as your main protective devices, talismanic in this case, but you may combine their effects with those of the following amulets if you so wish. personally i feel it unwise to pile amulet on amulet indiscriminately as many do, certainly without trying them singly first. that imposing figure of a witch hardly able to manoeuvre under the weight of a hundred different amulets, witch jewels, and symbolic knick-knacks is nowadays, an all too common sight in occult circles, i'm afraid. at the best it seems to betoken a certain lack of faith in one's own sustaining witch power, som

e under the weight of a hundred different amulets, witch jewels, and symbolic knick-knacks is nowadays, an all too common sight in occult circles, i'm afraid. at the best it seems to betoken a certain lack of faith in one's own sustaining witch power, somewhat giving the game away to those that have eyes to see! even as a beginner, you should try to restrict yourself to carrying not more than one amulet at a time (excluding your witch jewel. this will allow you to experiment with its effectiveness. as your powers develop, you should learn to rely less and less on portable "batteries" of this sort, however. finally, you will be able to discard all such artificial aids, relying completely on your aura of witch power to ward off any bad vibration or hostile current. portable amulets the cross

(a crystal possessing three planes set at right angles to each other. in fact, the crystal is formed in the shape of a three-dimensional greek cross or solid cross of nature; symbolically, this indicates the seven mystical dimensions of space, namely north, south, east, west, the abyss above, the abyss below, and the holy centre. herein lie the seeds to the complex cabalistic ararita formula. the amulet should be suspended in a red cloth bag tied with red thread from the neck of the bearer, again laying him "under the spell of hertha's protection" also considered a potent earthly amulet is the image of the hand making the phallic "sign of the fig" fist clenched, thumb thrust between first and second fingers, carved in nephrite (jade, amber, coral, jet, carnelian, or any other fascination g

i say "loosely" because every full moon the bearer is going to have to remove the siderite, and after dipping it in a glass of water and drying it, sprinkle on it a small pinch of iron pyrites dust or iron filings "in hertha's name" this is known as "feeding the stone" the siderite must be worn around the neck or carried about in the pocket. in the past, male practitioners would often carry this amulet about with them suspended close to the genital organs, traditionally this being said to increase the sexual vigour and potency of the bearer. in this instance, the horned one was involved in conjunction with hertha in the initial consecration. however, in these days when a large family seems more an encumbrance to be guarded against than encouraged, this doesn't seem quite so popular a devi

s, then of course it takes on an added witchly significance. if you own a pet you may wish to make use of it as a power object. by charging it with a curse or blessing, as the case may be, specifically directed at someone, that person on coming into contact with the animal will discharge the spell and receive the full impact. be wary of your witch friends' cats or dogs- be sure you are wearing an amulet of some sort before you cosy up to them! the third, and to the individual witch, most important type of vigilant robot, programmed solely to watch over the mentioned earlier in chapter 1. this may be a demonic entity such as vassago, who has been "bound" to some magical instrument such as a show stone or mirror, permanently or temporarily. it may also be an elemental creature formed by the

r defence and attack; mercury, for divination; jupiter, for wealth, lust, and male fertility; venus, for romantic love; and, finally, those of saturn for works of necromancy, binding, and all works of darkness. appendix 2- glossary of witch words and terms a adept a master of the magic arts alraun talismanic image made from rowan wood altar magical table of practice, usually placed centre circle. amulet magical mascot or "lucky charm" arcana secret formulae or process. also used to denote deck of tarot cards, the major arcana being the "trumps" numbered from 0 to 21, the minor being the 56 "pip" and "court" cards athame witches' black-hilted knife averse black, or evil, usually applied to magical processes b baculum witches' rod, staff, wand, or "broomstick" used in divination and certain

MORALS AND DOGMA

that wherever it occurs, they have for ages read the word _adona_ instead; and that under it, when the masoretic points, which represent the vowels, came to be used, they placed those which belonged to the latter word. the possession of the true pronunciation was deemed to confer on him who had it extraordinary and supernatural powers; and the word itself, worn upon the person, was regarded as an amulet, a protection against personal danger, sickness, and evil spirits. we know that all this was a vain superstition, natural to a rude people, necessarily disappearing as the intellect of man became enlightened; and wholly unworthy of a mason. it is noticeable that this notion of the sanctity of the divine name or creative word was common to all the ancient nations. the sacred word hom was sup

ria; and many tau crosses are to be seen in the sculptures of alabastion and esn, in egypt. on coins, the symbol of the egyptian god kneph was a cross within a circle. the crux ansata was the particular emblem of osiris, and his sceptre ended with that figure. it was also the emblem of hermes, and was considered a sublime hieroglyphic, possessing mysterious powers and virtues, as a wonder-working amulet. the sacred tau occurs in the hands of the mummy-shaped figures between the forelegs of the row of sphynxes, in the great avenue leading from luxor to karnac. by the tau cross the cabalists expressed the number 10, a perfect number, denoting heaven, and the pythagorean tetractys, or incommunicable name of god. the tau cross is also found on the stones in front of the door of the temple of a

REGARDIE TALISMANS

er one origin of talismans a talisman is any object, sacred or profane, with or without appropriate inscriptions or symbols, uncharged or consecrated by means of appropriate ritual magic or meditation. amongst other things it exerts an autosuggestive effect on the wearer. it is made to serve a specific end, to bring good fortune in some area of life, or to achieve some specifically named goal. an amulet is in effect no different, save that as a charm it is supposed to be worn for protection against disease, sickness, illfortune, or witchcraft. for the purpose of this manual, the word talisman will be the preferred term. in passing, it should be emphasized that i have no fundamental objection to the theory of suggestion so long as it is clearly understood that suggestion cannot implant in o

RUBY TABLET OF SET

t historically pure) with that said, let the test begin! part i the first part of this test is multiple choice. indicate your answer by encircling either a, b, c, or d. 1. which tarot card represents both the initial and final balance of opposites- the equation of the universe? a. the universe (xxi) b. adjustment (viii) c. the fool (o) d. art (xiv) 2. a magical fetish is a. a magical desire b. an amulet c. an effigy d. sex magic imagery 3. the failure of psychology rests in its inability to deal with a. the psyche b. religion c. ongoing change d. death 4. what is the primary reason that most humans cannot evolve? a. lack of opportunity b. they do not want to evolve. c. they are hopelessly stupid. d. their 'gods' forbid evolution. 5. who is 'the lord of magickal speech' a. satan b. osiris c

m danger: on his right hand shall go the black dog of anubis. his eyes shall be red as rubies, and his teeth shall be white as ivory and sharp as daggers, and he shall be quicker than light. on his left hand shall go the black cat of bast. her eyes shall be green emeralds and her claws like bronze needles, and she shall comfort him in his cradle, for he is but young. around his neck we fasten the amulet of xepera [mother] i am clothed and am wholly provided with thy magical words, o xepera, who are in the heavens above me and in the earth beneath me, who brings that which he does to a prosperous end [priest] depart now, and go forth for the years of your childhood. and it may so happen that, when your manhood is upon you, you shall hear a voice saying: seek me, for who does not seek me fin

ll as the god khepera, was believed to be self-begotten, probably due to the fact that both the male and the female of the species appear very similar, and both tend the egg (or larvae) containing the dung ball. being self-begotten, khepera was sometimes referred to as the "father of the gods" references: budge (8, 18. 8. the ankh, or anx, was the egyptian symbol for "life" it was also worn as an amulet, generally as a pendant around the neck. it is a very early symbol, and most every god is pictured carrying one. the object that the symbol represents is unknown, though many theories (most of which are quite fanciful, from its being phallic in origin to it representing a sandal strap, have emerged. witness the egyptian word anxi (ankhi) at the right "living" the tcham-sceptre, or djam, is

SATANIC RITUALS

plus a receptacle with earth and one with sea water, and a brazier and charcoal, and incense. participants are appareled in the customary manner, i.e. black ceremonial robes and (except for priest) peaked, full-faced hoods, and amulets bearing the symbol of baphomet. the ceremony commences with the initiate barefoot, robed in white, wearing no undergarments. an additional black robe and baphomet amulet will be needed for the initiate later in the ceremony and therefore should be prepared and placed nearby. before formally entering the chamber, participants don appropriate vestments, arrange artifacts and implements conveniently but without sacrifice of magical correctitude: the brazier, the initiate's chair or stool, and the receptacles containing soil and sea water are placed near altar

remnant saline seas, maintaining thy kinship with the denizens of the deep, nameless creatures of dagon who, borne upon eternal tides, shall sustain thee as they have sustained their land dwelling brethren in aeons past. take comfort in thy briny heritage. arise now, and wrap thyself in the mantle of darkness, wherein all secrets abide [initiate stands and dons the black robe. priest then places amulet around initiate's neck, while saying] priest: i place the amulet of baphomet upon you, and therewith seal thy eternal commitment to satan, lord of thy chosen realm, and thy unyielding loyalty to the wondrous order of his creation. raise thy right hand in the sign of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own

lame of cherished enlightenment. thou hath assumed this infernal commitment of thine own volition, without let or hindrance: this act being done without coercion and of thine own desire and according to thy will [priest faces initiate and, with sword in hand, describes with its point an inverted pentagram. it is traced in the air directly in front of the initiate's chest and the newly consecrated amulet. priest and initiate face altar and present the sign of the horns] priest: hail, satan! initiate: hail, satan [priest tolls bell: pollutionary. he then extinguishes black flame, and intones] priest: so it is done. the satanic "baptism" children's ceremony to zeena and orwell participants consist of a priest, an assistant, the child who is to be glorified, and the child's parents. other cong

SEPHER HA BAHIR

above them all. what is this like? a king has a pleasing, beautiful vessel and he was very fond of it. sometimes he placed it on his head this is the tefillin worn on the head. at other times he carried it on his arm in the knot of the tefillin worn on the arm. sometimes he lend it to his son so that it should remain with him. sometimes it is called his throne. this is because he carries it as an amulet on his arm, just like a throne. 153. what is the seventh? it is the heaven [called] aravot. and why is it called heaven (shamayim? because it is round like a head. we learn that it is in the centre, with water at its right and fire at its left. it supports water (sa mayim) from fire and water, and brings peace between them. fire comes and finds the attribute of fire on its side. water comes

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rdon! nothing" cried viola, throwing herself on his breast, and bursting into tears "i will not believe even thine own words, if they seem to wrong thee" he kissed the tears from her eyes, but made no answer "and ah" she resumed, with an enchanting and child-like smile "if thou wouldst give me a charm against the pestilence! see, i will take it from thee" and she laid her hand on a small, antique amulet that he wore on his breast "thou knowest how often this has made me jealous of the past; surely some love-gift, zanoni? but no, thou didst not love the giver as thou dost me. shall i steal thine amulet "infant" said zanoni, tenderly "she who placed this round my neck deemed it indeed a charm, for she had superstitions like thyself; but to me it is more than the wizard's spell, it is the rel

ayed before a little relic of san gennaro, which the priest of her house had given to her in childhood, and which had accompanied her in all her wanderings. she had never deemed it possible to part with it before. now, if there was a charm against the pestilence, did she fear the pestilence for herself? the next morning, when he awoke, zanoni found the relic of the saint suspended with his mystic amulet round his neck "ah! thou wilt have nothing to fear from the pestilence now" said viola, between tears and smiles "and when thou wouldst talk to me again as thou didst last night, the saint shall rebuke thee" well, zanoni, can there ever indeed be commune of thought and spirit, except with equals? yes, the plague broke out, the island home must be abandoned. mighty seer, thou hast no power t

ered her treasure like a veil of light, and the child's little hands put it aside from time to time, to smile through the parted tresses, and then to cover its face and peep and smile again. it were cruel to damp that joy, more cruel still to share it "viola" said zanoni, at last "dost thou remember that, seated by the cave on the moonlit beach, in our bridal isle, thou once didst ask me for this amulet? the charm of a superstition long vanished from the world, with the creed to which it belonged. it is the last relic of my native land, and my mother, on her deathbed, placed it round my neck. i told thee then i would give it thee on that day when the laws of our being should become the same "i remember it well "to-morrow it shall be thine "ah, that dear to-morrow" and, gently laying down h

at moment viola muttered in her sleep "the day is come, the gates are open! give me thy hand; we will go forth! to sea, to sea! how the sunshine plays upon the waters! to home, beloved one, to home again "citizen, thine hour is come "hist! she sleeps! a moment! there, it is done! thank heaven! and still she sleeps" he would not kiss, lest he should awaken her, but gently placed round her neck the amulet that would speak to her, hereafter, the farewell, and promise, in that farewell, reunion! he is at the threshold, he turns again, and again. the door closes! he is gone forever! she woke at last, she gazed round "zanoni, it is day" no answer but the low wail of her child. merciful heaven! was it then all a dream? she tossed back the long tresses that must veil her sight; she felt the amulet

SIR WALLIS BUDGE EGYPTIAN MAGIC

nesses, and defects; and the chief object of magic was to give man the pre-eminence over such beings. the favour of the beings who were placable and friendly to man might be obtained by means of gifts and offerings, but the cessation of hostilities on the part of those that were implacable and unfriendly could only be obtained by wheedling, and p. ix cajolery, and flattery, or by making use of an amulet, or secret name, or magical formula, or figure, or picture which had the effect of bringing to the aid of the mortal who possessed it the power of a being that was mightier than the foe who threatened to do evil to him. the magic of most early nations aimed at causing the transference of power from a supernatural being to man, whereby he was to be enabled to obtain superhuman results and to

es, and read the service from a book. 15:1 see chapter vi (magical ceremonies. 16:1 chapters xxx, lxiv, cxxxvii. see my chapters of coming forth by day (text, pp. 97, 141, 309. 21:1 les prairies d'or (ed. by b. de meynard and p. de courteille, paris, 1863, tom. ii. p. 398 f. 23:1 les prairies d'or (ed. b. de meynard, paris, 1865, tom. iv. pp. 266, 267. p. 25 chapter ii. magical stones or amulets "amulet" is a name given to a class of objects and ornaments, and articles of dress and wearing apparel, made of various substances which were employed by the egyptians, and later by other nations, to protect the human body, either living or dead, from baleful influences, and from the attacks of visible and invisible foes. the word "amulet" is derived from an arabic root meaning "to bear, to carry"

is a name given to a class of objects and ornaments, and articles of dress and wearing apparel, made of various substances which were employed by the egyptians, and later by other nations, to protect the human body, either living or dead, from baleful influences, and from the attacks of visible and invisible foes. the word "amulet" is derived from an arabic root meaning "to bear, to carry" hence "amulet" is "something which is carried or worn" and the name is applied broadly to any kind of talisman or ornament to which supernatural powers are ascribed. it is not clear whether the amulet was intended first of all to protect the living or the dead body, but it seems that it was originally worn to guard its owner from savage animals and from serpents. as time went on the development of religi

the dead. moreover, as the preservation of the corruptible body, with the number of its members complete and intact, was of the most vital importance for the life of the spiritual and incorruptible body which was believed to spring therefrom, under the influence of the new beliefs the dead body became a veritable storehouse of amulets. each member was placed under the specific protection of some amulet, and a number of objects which were believed to protect the body generally from serpents, worms, mildew, decay and putrefaction were laid with a lavish hand in, and upon, and about it, and between the bandages with which it was swathed. when men in egypt began to lay amulets on their dead cannot be said, and it is equally impossible to say when the belief in the efficacy of such and such an

mulet, and a number of objects which were believed to protect the body generally from serpents, worms, mildew, decay and putrefaction were laid with a lavish hand in, and upon, and about it, and between the bandages with which it was swathed. when men in egypt began to lay amulets on their dead cannot be said, and it is equally impossible to say when the belief in the efficacy of such and such an amulet sprang into being; it seems clear, however, that certain amulets represent beliefs and superstitions so old that even the egyptians were, at times, doubtful about their origin and meaning. amulets are of two kinds (1) those which are inscribed with magical formula, and (2) those which are not. in the earliest times formula or prayers were recited over the amulets that were worn by the livin

iving or placed on the dead by priests or men set apart to perform religious services by the community; but it was not in the power of every man to employ them, and at a comparatively early date words of magical p. 27 power and prayers were cut upon the amulets, which thus became possessed of a twofold power, that is to say, the power which was thought to be inherent in the substance of which the amulet was made, and that which lay in the words inscribed upon it. the earliest name for the formula found upon amulets is hekau, and it was so necessary for the deceased to be provided with these hekau, or "words of power" that in the xvith century b.c, and probably more than a thousand years earlier, a special section 1 was inserted in the book of the dead with the object of causing them to com

gular in shape, upon which are inscribed, in rough outline, figures of animals, etc. the theory that these objects were intended as whetstones, or as slabs upon which to rub down paint, will not hold, for the reasons which m. j. de morgan has given. moreover, in the green stone scarab which was laid upon the breast of the deceased in dynastic times, we probably have a survival of the green schist amulet of predynastic times in egypt, both as regards the object with which it was made and the material. but the custom of writing hekau, or words of power, upon papyrus is almost as old as that of writing them upon stone, and we see from the inscription on the walls of the corridors and chambers of the pyramid of unas, king of egypt about b.c. 3300, that a "book with words of magical power" was

nscription on the walls of the corridors and chambers of the pyramid of unas, king of egypt about b.c. 3300, that a "book with words of magical power" was buried with him. 1 elsewhere 2 we are told that the book which teta, king of egypt about b.c. 3266, had with him "hath effect upon the heart of the gods; and there is no doubt that the object of every religious text ever written on tomb, stele, amulet, coffin, papyrus, etc, was to bring the gods under the power of the deceased, so that he might be able to compel them to do his will. p. 29 1. the amulet of the heart, the heart was not only the seat of the power of life, but also the source of both good and evil thoughts; and it sometimes typified the conscience. it was guarded after death with special care, and was mummified separately, a

ss in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what they pleased. the mention of the god ptah and of his consort sekhet indicates that the chapter was the work of the priests of memphis, and that the ideas embodied in it are of great antiquity. according to the papyrus of nekhtu-amen, the amulet of the heart, which is referred to in the above chapter, was to be made of lapis-lazuli, and there is no doubt that this stone was believed to p. 31 possess certain qualities which were beneficial to those who wore it. it will also be remembered that, according to one tradition, 1 the text of the lxivth chapter of the book of the dead was found written in letters of lapis-lazuli in the reig

, it was necessary for the deceased to take the greatest care that it was not carried off from him by a monster, who was part man and part beast, and who went about seeking for hearts to carry away. to prevent such a calamity no less than seven chapters of the book of the dead (nos. xxvii, xxviii, xxix, xxixa, xxx, xxxa, p. 32 and xxxb) were written. the xxviith chapter was connected with a heart amulet made of a white, semi-transparent stone, and reads "hail, ye who carry away hearts! hail, ye who steal hearts, and who make the heart of a man to go through its transformations according to its deeds, let not what he hath done harm him before you! homage to you, o ye lords of eternity, ye possessors of ever lastingness, take ye not this heart of osiris 1 into your grasp, and cause ye not wo

ed according to what he hath done. he hath gotten power over his own members. his heart obeyeth him, he is the lord thereof, it is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubles, let therefore the soul of the osiris come forth to do the will of his double" the bennu was also the soul of osiris, and thus the amul

of coming forth by day" in a single chapter. in the rubric to the longer version of the chapter, given in the same papyrus, 3 chapter xxxb is connected with herutataf, the son of khufu (cheops, a man famed for wisdom, and it is there ordered that the words of it be recited over a hard, green stone scarab, which shall be laid in the breast of the deceased where the heart would ordinarily be; this amulet would then perform for him the "opening of the p. 34 mouth" 1 for the words of the chapter would be indeed "words of power" from reciting the words of the chapter over a scarab to engraving them upon it was but a step, and this step was taken as early as the ivth dynasty. the text is as follows "my heart, my mother; my heart, my mother! my heart whereby i came into being! may naught stand u

ic of right and truth. from certain papyri it seems as if the above words should, properly, p. 35 be said by the deceased when he is being weighed against his own heart, a conception which is quite different from that of the judgment of the heart before the gods. the scribe nebsent being weighed in a balance against his heart in the presence of osiris (from the papyrus of nebseni, sheet 4) 2. the amulet of the scarab, from what has been said above it will be seen that the amulet of the heart, which was connected with the most important and most popular of the chapters for protecting the heart, was directed to be made in the form of the scarab at a very early date. we can trace the ideas which the egyptians held about this insect as far back as the time of the building of the pyramids, 1 an

e production of large families. in ancient days when a man wished to drive away the effects of every kind of sorcery and incantations he might do so by cutting off the head and wings of a large beetle, which he boiled and laid in oil. the head and wings were then warmed up and steeped in the oil of the apnent serpent, and when they had been once more boiled the man was to drink the mixture. 1 the amulet of the scarab has been found in egypt in untold thousands, and the varieties are exceedingly numerous. they are made of green basalt, green p. 40 granite, limestone, green marble, blue paste, blue glass, purple, blue and green glazed porcelain, etc; and the words of power are usually cut in outline on the base. in rare instances, the scarab has a human face or head, and sometimes the backs

ith the bodies of the dead became recognized, the habit of wearing them as ornaments by the living came into fashion, and as a result scarabs of almost every sort and kind may be found by the thousand in many collections, and it is probable that the number of varieties of them was only limited by the ability of those who manufactured them in ancient days to invent new sorts. the use of the scarab amulet passed into western asia and into several countries which lay on the mediterranean, and those who wore it seem to have attached to it much the same idea as its early inventors, the p. 42 egyptians. from a greek magical papyrus translated by goodwin 1 we may see that certain solemn ceremonies were performed over a scarab before it was worn, even in the period of the rule of the greeks and ro

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

h is to usher in a "new age (the person being baptized is lavey's daughter, zeena, and the words are hers) my baptism was indeed the reversal of a christian baptism. instead of being dunked into a cold bath by a strange, sexless man to be cleansed of "original sin" we celebrated man and nature as they really are. as i sat wearing the red robe my mother made that morning, i toyed with the baphomet amulet dangling around my neck. imperiously, i surveyed the sea of black-hooded celebrants. it took me a few years to realize that some of them may have been more fascinated with the naked woman sprawled on the altar than with me. the gothic strains of a hammond organ echoed against the black and red walls..i delighted in being the focal point of all this activity. my father, the high priest, rais

f notorious cuban guerilla leader che gueverra does bear a remarkable resemblance to eliphas levi's famous drawing of baphomet, complete with the stars on their respective heads. baphles me! 107 a baphomet wall plaque and wall sculpture sold by an occult mail order store, along with a "seal of babalon" and the brotherhood a a wall plaque (the atlantean brotherhood. also offered: a "sabbatic goat" amulet, described as satanist eliphas levi's "baphomet god of the witches" 108 la codex magica the grand master of a satanic secret society in the country of greece wears a goat's head. the irregular pentagram with an image of baphomet filling up the interior spaces is called the "goat of mendes" it is yet another representation of satan. president george herbert walker bush. we do not know what t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

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 xvi introduction objects and places of mystery and power objects of mystery and power that become influential in a person s life can be an everyday item that an individual has come to believe will bring good fortune, such as an article of clothing that was worn when some great personal success was achieved or an amulet that has been passed on from generation to generation. in addition to such items of personal significance, some individuals have prized objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

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 xvi introduction objects and places of mystery and power objects of mystery and power that become influential in a person s life can be an everyday item that an individual has come to believe will bring good fortune, such as an article of clothing that was worn when some great personal success was achieved or an amulet that has been passed on from generation to generation. in addition to such items of personal significance, some individuals have prized objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available

agicians were in direct communication with the spirit world and were able to foretell the future. they could prevent storms or make the rain to fall in time of drought. they could pacify angry deities and thus save the people of the tribe or community from impending punishment. magical words and spells were created, and talismans, amulets, and good luck charms were invented. in ancient times, the amulet or talisman was a charm intended to exert a magical influence upon evil spirits and frighten them away. in the twenty-first century, the good luck charm is intended to attract good rather than to repel evil. the transition has given rise to the custom of accepting certain objects and certain happenings as good luck omens. the word luck itself appears to have been derived from an old anglo-s

the fear of the evil eye persists as strongly today as in ancient times. in the contemporary world of superstitious beliefs, both men and women can possess the evil eye and direct its negativity toward those who invoke its wrath. a vast array of charms, spells, and incantations for the purpose of warding off evil influences has been passed down from generation to generation. in ancient times, the amulet intended for protection against the evil eye was usually just a bit of stone, a shell, or an image carved 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 superstitions, strange customs, taboos, and urban legends 193 canines and humans formed a common bond more than 140,000 years ago. on wood or bone. today these amulets have taken the form of good-l

rn around their necks as a deterrent to malocchio, the evil eye. some individuals may also spit over their shoulder and cross themselves when they feel they have been the victim of malocchio. even more effective than the sign of the cross, many italians feel, is to make the sign of the devil s horns by extending the index and little finger. ever since ancient times, if one does not have a special amulet to defend against the evil eye, then the prescribed antidote is to spit as quickly as possible over the shoulder preferably the left. even today among the country people of greece, people with blue or green eyes are believed to be capable of matiasma, the evil eye. those people whose eyebrows are connected are also under suspicion, as well as those individuals who, when they were babies, ha

encounters after eating the clover will be the one she will wed. another tradition of gaining a husband or wife is to find a four-leaf clover and place it in one s shoe first thing in the morning. the first unmarried member of the opposite sex encountered that day will be one s future spouse. gems the popular superstitions concerning gems are survivals of the ancient custom of wearing amulets. an amulet (from the arab word hamala, to carry) is anything hung around the neck, wrists, ankles, or in any way attached to the person for the purpose of warding off evil or protecting against illness. for many individuals, the gem amulets of modern times carry the same powers to deflect the evil eye or other negative forces as they did in the days of the pharaohs. amber is one of the oldest of all g

e color with the state of one s health, it is an excellent indicator of one s physical condition. there is also a belief that amber has the power to prevent illness, and that it will provide a special protection against throat problems if it is worn on a ribbon around the neck. coral also is said to change color according to the state of one s health. an old tradition instructs mothers to hang an amulet of coral around an infant s neck to save it from falls and illness. during the middle ages, coral amulets were worn as protection from evil wrought by witchcraft. for centuries, opals have been thought to be lucky gems and to possess supernatural powers. the sapphire has also been a symbol of good luck since the most ancient of times. the greeks believed that to wear the sapphire was to inv

wrought by witchcraft. for centuries, opals have been thought to be lucky gems and to possess supernatural powers. the sapphire has also been a symbol of good luck since the most ancient of times. the greeks believed that to wear the sapphire was to invite the favor of the gods. the diamond was also considered lucky, particularly among the romans. in many arabian countries the favorite good-luck amulet is turquoise, which is often engraved with the name of allah or a verse from the koran. while certain people believe that pearls bring bad luck, the romans and greeks wore pearls to win the favor of the goddess venus. asians generally esteem pearls to have medicinal properties and believe that to wear them greatly improves the clearness and beauty of the skin. the custom of wearing one s bi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

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 xvi introduction objects and places of mystery and power objects of mystery and power that become influential in a person fs life can be an everyday item that an individual has come to believe will bring good fortune, such as an article of clothing that was worn when some great personal success was achieved or an amulet that has been passed on from generation to generation. in addition to such items of personal significance, some individuals have prized objects that reportedly brought victory or good fortune to heroes of long ago. still others have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available

cred religious item all possess some significance that combines with personal conviction to bring a sense of power, protection, and influence. the word gcharm, h however, did not always refer to an object of good luck. in the past, a charm was an incantation or inscription meant to result in an act of magic. amulets and talismans are objects intended to attract good luck and ward off bad luck. an amulet is most often a stone or a piece of metal with either an inscription or figures engraved on it. when talismans are crafted, the maker usually follows a ritual in order to infuse the talisman with a certain power. for example, a talisman crafted for a particular individual might be made of a metal corresponding to the qualities associated with a person fs astrological sign. the metal would h

practice at thanksgiving day dinners in the united states. metal representations of wishbones and rabbit fs feet have become popular amulets in contemporary times. by the time the roman empire was established in the first centuries b.c.e, however, amulets had a long history of being worn for luck and protection. egyptians considered amulets necessary for protection of the living and the dead. an amulet with a heart on it was often placed with the dead to help represent them in judgment about their fate in the afterlife. likenesses of scarabs (a kind of beetle) were also prominent. a scarab encloses an egg in mud or dung and rolls it along to a spot where it can be warm and safe. egyptians considered this a metaphor for the journey of the sun each day. the scarab amulet became a common emb

e east ancient assyrians, egyptians, babylonians, arabs, and hebrews placed great importance in amulets. frog.protected fertility. ankh.everlasting life. udjat.health. scarab.resurrection after death some of the egyptian amulets are massive.a stone beetle at karnak measures five feet long by three feet wide and weighs more than two tons. source: gamulets history h [online] http//www.paralumun.com/amulet. htm. november 11, 2002. bring good luck and to ward off evil. a favorite contemporary muslim amulet consists of a square-inch miniature of the koran enclosed in metal and worn around the neck. muslims also believe they gain power by wearing amulets inscribed with a form of the name of allah. amulets are frequently mentioned in talmudic literature where they are called kemiya and often cons

bed with a form of the name of allah. amulets are frequently mentioned in talmudic literature where they are called kemiya and often consist of a written parchment or root of herbs worn on a small chain, a ring, or a tube. many such amulets had healing purposes: they were considered legitimate only after having worked successfully in healing on three different occasions. another kind of parchment amulet was the mezuzah, a hebrew word for door post. moses (14th.13th century b.c.e) commanded israelites to inscribe the words ghear o israel, the lord our god is one god h on the doorposts of their homes. an amulet with those words continues to be attached to doors in many modern jewish households, or worn as a gold chain around the neck for good luck. early christians inscribed the word ichthys

ose words continues to be attached to doors in many modern jewish households, or worn as a gold chain around the neck for good luck. early christians inscribed the word ichthys (greek for gfish h) on their amulets because the word contained in greek the initials for jesus christ, son of god, savior. the fish symbol has been important to christians ever since. a simple cord is perhaps the plainest amulet of them all. wrist, ankle, and neck cords are popular in contemporary times and have a long history. unlike other amulets, which when lost or broken are believed to end luck or protection, cords release magic to come true when they break naturally from wear. an amulet lost or broken might be a reason for despair, but a broken cord should signal the beginning of good fortune. m delving deepe

publishers, 1997. budge, e. a. wallis. amulets and talismans. new york: collier books, 1970. eichler, lillian. the customs of mankind. garden city, n.y: doubleday, 1937. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishers, 2000. mistletoe mistletoe is another natural amulet. it is commonly hung in homes during christmastime; the custom of kissing under the mistletoe goes back to ancient europeans, who believed mistletoe brought fertility, healing, and luck. they hung it in homes and barns. mistletoe was sacred as well to celts. it is a parasitic plant that grows on trees without forming roots in the earth. this quality led celts to venerate mistletoe as a divi

read appeal for centuries. because most people are familiar 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 objects of mystery and power 185 salt crystals (corbis corporation) with these stones, the magic powers of each is as follows: agate. this stone may appear as striped or clouded quartz, and is astrologically associated with the sign gemini. an agate amulet is believed to promote good health. an agate ring bestows wealth and honor; also, it can be used to obtain favors from people in high positions. legend has it that any person who gazes upon this gem will be compelled to speak the truth and cannot maintain secrecy. amethyst. this gem, a purple variety of quartz, is traditionally considered to be the aquarian birthstone. an amethyst ring is u

ered to be the aquarian birthstone. an amethyst ring is usually worn for protection against sorcery and the evil eye. an amethyst pendant prevents depression and supposedly bestows spiritual visions. bloodstone. also known as heliotrope, this variety of quartz is the piscean birthstone. worn as a pendant, it allegedly prevents miscarriage and other illness during pregnancy. mounted in a ring, the amulet reportedly promotes creativity. worn to bed, bloodstone may bestow pleasant dreams and clear visions of the future. diamond. this precious gem is astrologically associated with the sign of aries. a diamond amulet traditionally symbolizes enduring love and happiness in a marriage. given as a gift, the gem is believed to strengthen emotional bonds and promote loyalty. a diamond pendant may be

e may bestow pleasant dreams and clear visions of the future. diamond. this precious gem is astrologically associated with the sign of aries. a diamond amulet traditionally symbolizes enduring love and happiness in a marriage. given as a gift, the gem is believed to strengthen emotional bonds and promote loyalty. a diamond pendant may be worn to obtain honor and friendship. mounted in a ring, the amulet insures lasting marriage and financial success. emerald. traditionally associated with the astrological sign taurus, this precious green gem has several unique properties. an emerald pendant is thought to afford women protection against assault. mounted in a ring, the stone promotes domestic stability and fortune. according to legend, this amulet may be used to combat epilepsy, depression

ning by absorbing foreign chemicals in the blood through the skin. a garnet pendant is usually worn to arouse the passionate love of the opposite sex. a garnet ring reputedly combats fear and pessimism. argument and eventual separation of two lovers is thought to result when garnet is given as a gift. opal. this semiprecious gem is associated with the astrological sign libra. worn as a ring, this amulet reputedly alleviates indigestion and other stomach disorders. also, it instills tranquility and joy. an opal pendant is worn to attract happiness in love, fortune and favorable judgment in court. the opal amulet is believed to take on a dull gray appearance when minor illness is forthcoming. a sickly yellow hue presages injury by accident. ruby. this popular birthstone, which is associated

le judgment in court. the opal amulet is believed to take on a dull gray appearance when minor illness is forthcoming. a sickly yellow hue presages injury by accident. ruby. this popular birthstone, which is associated with the astrological sign cancer, reputedly promotes mental health and tranquility. a ruby pendant is thought to combat depression and enable the wearer to overcome sorrow. a ruby amulet worn as a ring bestows knowledge, health, and wealth. this stone should never be given as a gift, as it is thought that discord and broken relationships will result. sapphire. this deep blue corundum is astrologically associated with the sign virgo. a sapphire pendant is a reputed cure for fever, seizures, and delusions. mounted in a ring, the gem bestows wisdom and compassion. when danger

ing bestows knowledge, health, and wealth. this stone should never be given as a gift, as it is thought that discord and broken relationships will result. sapphire. this deep blue corundum is astrologically associated with the sign virgo. a sapphire pendant is a reputed cure for fever, seizures, and delusions. mounted in a ring, the gem bestows wisdom and compassion. when danger is imminent, this amulet reportedly takes on a chalky appearance, which remains until the hazard has subsided. sardonyx. the birthstone of leo people, this gem is a popular remedy for impotence. ancient occultists believed that a sardonyx amulet could be worn to alleviate this affliction in less than a week. mounted in a ring, sardonyx has no power; however, worn as a pendant, the stone combats sterility. given as

es on a chalky appearance, which remains until the hazard has subsided. sardonyx. the birthstone of leo people, this gem is a popular remedy for impotence. ancient occultists believed that a sardonyx amulet could be worn to alleviate this affliction in less than a week. mounted in a ring, sardonyx has no power; however, worn as a pendant, the stone combats sterility. given as a gift, the sardonyx amulet is thought to guarantee the recipient fs fidelity. topaz. this gem is the birthstone of scorpio people. some medieval occultists insisted that a topaz amulet promoted psychic sensitivity and facilitated control of destiny. a topaz pendant reputedly bestows honor, happiness, and inner peace in addition to the above benefits. mounted in a ring, the gem insures promotion and financial success

tion and financial success. turquoise. the birthstone of sagittarians, turquoise has been worn in amulets since the 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 186 objects of mystery and power earliest times. native americans considered the stone sacred, and medieval sorcerers used it in various magic rituals. modern authorities claim that a turquoise amulet is an effective deterrent against illness and injury. worn as a pendant, the stone also protects its bearer from a violent death. a turquoise ring is said to have the power to allow the wearer to rekindle old love affairs. in addition to the 12 birthstones, other gems of magical and healing significance warrant consideration. these are: amber. this gem, which has been used for magical purpo

THE NECRONOMICON SIMON VERSION

p and saw that it also was carved, as the stone, but very intricately, after a fashion i could not understand. i did not bear the same markings as the stone, but i had the feeling i could almost read the characters, but could not, as though i once knew the tongue but had since long forgotten. my head began to ache as though a devil was pounding my skull, when a shaft of moonlight struck the metal amulet, for i know now what it was, and a voice entered into my head and told me the secrets of the scene i had witnessed in one word: kutulu. in that moment, as though whispered fiercely into my ear, i understood. these are the signs carved upon the grey stone, that was the gate to the outside: an this is the amulet that i held in my hand, and hold to this very day, around my neck as i write thes

is to say, singly and alone. the bandar, however, must never be used alone, but with one or both of the others, for the watcher must needs be reminded of the covenant it has sworn with the elder gods and our race, else it will turn upon thee and slay thee and ravage thy town until succour is to be had from the elder gods by the tears of thy people and the wailing of thy women. kakammu! the metal amulet that i retrieved from the ashes of the fire, and which caught the light of the moon, is a potent seal against whatever may come in the gate from the outside for, seeing it, they will retreat from thee save only if it catch the light of the moon upon its surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should the

in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their servants upon the face of the earth. in such a case, no recourse is to be had until the light of the moon shines upon the earth, for the moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal of its power. in such a case, it must be bathe

and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rites. and thou shalt put down the circle. and thou shalt invoke t

ed this same knowledge in abundance. the word is gibbilannu and the seal is this: the fifteenth name is ziku this power bestoweth riches of all kinds, and can tell where treasury is hidden. knower of the secrets of the earth. his word is giggimaganpa and his seal is this: the sixteenth name is agaku this power can give life to what is already dead, but for a short time only. he is the lord of the amulet and the talisman. his word is mashgarzanna and his seal is this: the seventeenth name is tuku lord of baneful magick, vanquisher of the ancient ones by magick, giver of the spell to marduk kuros, a most fierce enemy. his word is mashshammashti and his seal follows: the eighteenth name is shazu knows the thoughts of those at a distance, as well as those in the vicinity. nothing is buried in

els around her ankles he took away. and ishtar asked why, ninnkigal, hast thou removed my sixth jewel? and ninkigal answered thus it is, the ancient covenant, set down before time, the decrees of lady of kutu. enter the sixth gate. at the seventh gate ninnghizhidda removed the jewels the jewelled robes of ishtar he took away. ishtar, without protection, without safety, ishtar, without talisman or amulet, asked why, messenger of the ancient ones, hast thou removed my seventh jewel? and the messenger of the ancient ones replied thus it is, the covenant of old, set down before time, the rules of the lady of kutu. enter the seventh gate and behold the nether world. ishtar had descended to the land of kur to the depths of cutha she went down. having lost her seven talisman of the upper worlds h

er thy life is in running water, and not in still water, for the latter is the breeding place of the lilitu, and her creatures are the offspring of them, and do worship at their shrines, the places of which are unknown to thee. but where thou seest a standing stone, there they will be, for such is their altar. remember to carve the signs exactly as i have told thee, changing not one mark lest the amulet prove a curse against thee that wear it. know that salt absorbs the evil effluvia of the larvae, and is useful to cleanse the tools with. do not speak first to the demon, but let him speak first to thee. and is he speak, charge him to speak clearly, in a soft and pleasing voice, and in thy tongue, for it will otherwise surely confuse thee and deafen thee with its roar. and charge it to keep

like animals fallen asleep, or dead. i am sickened by what voices i hear now, as though the voices of my family, left behind me so many years ago, that is impossible to conceive that they are about. did i not understand of their untimely, unnatural death? can the demons who wait without take on so viciously the human voices of my parents? my brother? my sister? avaunt thee! that this book were an amulet, a seal of protection! that my ink were the ink of gods and not of men! but i must write hastily, and if thou cannot read nor understand this writing, perhaps it is sign enough for thee of the strength and power of the demons that be, in these times and in these places, and is surely a warning to thee to have a care and not to invoke carelessly, but cautiously, and not, under any circumstan

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ng medi val times. notes of such superstitions are continually turning up unexpectedly; and we may mention as an example that a copy of payne knight s treatise now before us contains a marginal note in pencil by a former possessor, richard turner, a collector of curious books formerly residing at grantham in lincolnshire, in the following words: in 1850, i met with a zingari, or gypsy, who had an amulet beautifully carved in ivory, which she wore round her neck; she said it was worth 30l, and she would not part with it on any amount. she came from florence. it was the lingham and the yoni united. this is curious as furnishing apparent evidence of the relationship between the gipsies of western europe and india. london, september, 1865. contents page. reface to this edition. i preface to th

ancient inhabitants of this country for the very same purpose, as likewise for their supposed invigorating influence; and all of which have evidently a relation to the cult of priapus. struck with this conformity in ancient and modern superstition, i made a collection of both the ancient and modern amulets of this sort, and placed them together in the british museum, where they remain. the modern amulet most in vogue represents a hand clinched, with the point of the thumb thrust betwixt the index and middle1 finger; the next is a shell; and the third is a half-moon. these amulets (except the shell, which is usually worn in its natural state) are most commonly made of silver, but sometimes of ivory, coral, amber, crystal, or some curious gem, or pebble. we have a proof of the hand above des

above described having a connection with priapus, in a most elegant small idol of bronze of that divinity, now in the royal museum of portici, and which was found in the ruins of herculaneum: it has an enormous phallus, and, with an arch look and gesture, stretches out its right hand in the form above mentioned; 2 and which probably was an emblem of consummation: and as a further proof of it, the amulet which occurs most frequently amongst those of the ancients (next to that which represents the simple priapus, is such a hand united with the phallus; of which you may see several specimens in my collection in the british museum. one in particular, i recollect, has also the halfmoon joined to the hand and phallus; which half-moon is supposed to have an allusion to the female menses. the shel

apus, altars dedicated to him, the gardens and fields entrusted to his care, and the phallus, or male member, figured in a variety of shapes as a protecting power against evil influences of various kinds. with this idea the well-known figure was sculptured on the walls of public buildings, placed in conspicuous places in the interior of the house, worn as an ornament by women, and suspended as an amulet to the necks of children. erotic scenes of the most extravagant description covered vessels of metal, earthenware, and glass, intended, on doubt, for festivals and usages more or less connected with the worship of the principle of fecundity. at aix in provence there was found, on or near the site of the ancient baths, to which it had no doubt some relation, an enormous phallus, encircled wi

ished engravings of them, with a text by dr. franz fiedler. the erotic objects form a separate work under the title, antike erotische bildwerke in houbens antiquarium zu xanten. generative powers 123 which occur in france and italy. in illustration of this fact, we give two examples of the triple phallus, which appears to have been, perhaps in accordance with the explanation given by plutarch, an amulet in great favour. the first was found in london in 1842.1 as in the examples found on the continent, a principal phallus forms the body, having the hinder parts of apparently a dog, with wings of a peculiar form, perhaps intended for those of a dragon. several small rings are attached, no doubt for the purpose of suspending bells. our second example2 was found at york in 1844. it displays a

he fascinum, or has performed any incantations, except the creed, the pater noster, or other canonical prayer. 2 this same provision was adopted and renewed in the statutes of the synod of tours, held in 1396, in which, as they were published in french, the latin fascinum is represented by the french fesne. the fascinum to which such worship was directed must have been something more than a small amulet. this brings us to the close of the fourteenth century, and shows us how long the outward worship of the generative powers, represented by their organs, continued to exist in western europe to such a point as to engage the attention of ecclesiastical synods. during the previous century facts occurred in our own island illustrating still more curiously the continuous existence of the worship

uences, which we have spoken of as so common among the romans, was certainly continued through the middle ages, and, as we shall see presently, has not entirely disappeared. it was natural enough to believe that if this figure were salutary when merely looked upon, it must be much more so when carried constantly on the person. the romans gave the name fascinum, in old french fesne, to the phallic amulet, as well as to the same figure under other circumstances. it is an object of which we could hardly expect to find direct mention in medi val writers, but we meet with examples of the object itself, usually made of lead (a proof of its popular character, and ranging in date perhaps from the fourteenth to the earlier part of the 1 golnitzii itinerarium belgico-gallicum, p. 52. 146 on the wors

or a carlo, equivalent to fourpence in english money, each. one of them, it will be seen, is encircled by a serpent. so important are these amulets considered for the personal safety of those who possess them, that there is hardly a peasant who is without one, which he usually carries in his waistcoat pocket. there was another, and less openly apparent, form of the phallus, which has lasted as an amulet during almost innumerable ages. the ancients had two forms of what antiquaries have named the phallic hand, one in which the middle finger was extended at length, and the thumb and other fingers doubled up, while in the other the whole hand was closed, but the thumb was passed between the first and middle fingers. the first of these forms appears to have been the more ancient, and is unders

whom it was addressed was addicted to unnatural vice. this was the meaning also given to it 1 plate xxxvi, figs. 1 and 2. generative powers 149 by the romans, as we learn from the first lines of an epigram of martial: rideto, multum, qui te, sextille, cin dum dixerit, et digitum porrigito medium. martial, ep. ii, 28. nevertheless, this gesture of the hand was looked upon at an early period as an amulet against magical influences, and, formed of different materials, it was carried on the person in the same manner as the phallus. it is not an uncommon object among roman antiquities, and was adopted by the gnostics as one of their symbolical images. the second of these forms of the phallic hand, the intention of which is easily seen (the thumb forming the phallus, was also well known among t

pomegranate and the apricot, to which a similar erotic meaning was given.1 the form, under 1 see before, page 136. among the romans, the fig was considered as a fruit consecrated to priapus, on account, it is said, of its productiveness. 150 on the worship of the this name, was preserved through the middle ages, especially in the south of europe, where roman traditions were strongest, both as an amulet and as an insulting gesture. the italian called this gesture fare la fica, to make or do the fig to any one; the spaniard, dar una higa, to give a fig; and the frenchman, like the italian, faire la figue. we can trace this phrase back to the thirteenth century at least. in the judicial proceedings against the templars in paris in 1309, one of the brethren of the order was asked, jokingly, i

of scoffing at people, which consists in showing the thumb between the first and second finger, closing the first, and pointing at the person to whom we want to give this hateful mark of contempt. baretti also gives as still in use the original meaning of the word, higa, a little hand made of jet, which they hang about children to keep them from evil eyes; a superstitious custom. the use of this amulet is still common in italy, and especially in naples and sicily; it has an advantage over the mere form of the phallus, that when the artificial fica is not present, an individual, who finds or believes himself in sudden danger, can make the amulet with his own fingers. so profound is the belief of its efficacy in italy, that it is commonly believed and reported there that, at the battle of s

aracter was more general than that of a mere habitant of the woods, for it answered to the english hobgoblin, or to the irish 152 on the worship of the cluricaune. the scrat was the spirit of the woods, under which character he was sometimes called a waltscrat, and of the fields, and also of the household, the domestic spirit, the ghost haunting the house. his image was probably looked upon as an amulet, a protection to the house, as an old german vocabulary of the year 1482, explains schr tlin, little scrats, by the latin word penates. the lascivious character of this spirit, if it wanted more direct evidence, is implied by the fact that scritta, in anglo-saxon, and scrat, in old english, meant a hermaphrodite. accordingly, the medi val vocabularies explain scrat by latin equivalents, whi

n of saintes, was called the f te des pinnes, pinne being a popular and vulgar word for the membrum virile. at this f te the women and children carried in the procession, at the end of their palm branches, a phallus made of bread, which they called undisguisedly a pinne, and which, having generative powers 159 been blest by the priest, the women carefully preserved during the following year as an amulet. a similar practice existed at st. jeand'ang ly, where small cakes, made in the form of the phallus, and named fateux, were carried in the procession of the f te-dieu, or corpus christi.1 shortly before the time when dulaure wrote, this practice was suppressed by a new sous-pr fet, m. maillard. the custom of making cakes in the form of the sexual members, male and female, dates from a remot

to run off, and experienced the fatal consequences. the root was the important part of the plant; it has somewhat the form of a forked radish, and was believed to represent exactly the human form below the waist, with, in the male and female plants, the human organs of generation distinctly developed. the mandrake, when it could be obtained, was used in the middle ages in the place of the phallic amulet, and was carefully carried on the person, or preserved in the house. it conferred fertility in more senses than one, for it was believed that as long as you kept it locked up with your money, the latter would become 1 carduus puellarum legitur et ab eisdem centum cruces. generative powers 169 doubled in quantity every year; and it had at the same time all the protective qualities of the pha

bled in quantity every year; and it had at the same time all the protective qualities of the phallus. the templars were accused of worshipping the mandrake, or mandragora, which became an object of great celebrity in france during the reigns of the weak monarchs charles vi. and charles vii. in 1429 one friar richard, of the order of the cordeliers, preached a fierce sermon against the use of this amulet, the temporary effect of which was so great, that a certain number of his congregation delivered up their mandragoires to the preacher to be burnt.1 it appears that the people who dealt in these amulets helped nature to a rather considerable extent by the means of art, and that there was a regular process of cooking them up. they were necessarily aware that the roots themselves, in their na

TYSON DONALD NEW MILLENNIUM MAGIC

intended for some malicious or destructive purpose. runes are often used for punishment since they are by nature violent and pitiless. the magus protects him or herself with the rune algiz (eolh, y, which should be made in the form of a pendant and hung on a leather thong around the neck. the pendant should be iron (steel will do) or oak. as the runes are stained with red pigment this protective amulet is also stained so that both become potent at the same time. the pendant is stained first, and a short chant of evocation spoken over it before the runes involved in the ritual are stained and evoked. since the pendant is kept pure, wrapped in white linen and apart from all eyes except those of the magus, it is in a constant state of readiness and requires only the staining to make it activ

TYSON DONALD SOUL FLIGHT

f the orchard, who moves between the tables with a pitcher of wine balanced on her shoulder, offering to fill the cups of those whose cups are empty. her dark hair has a disheveled look, and a faint sheen of sweat is visible on her bare shoulders and her flushed cheeks. chapter fourteen: runes 253 15. algiz literal meaning: defense general sense: warding off, protection, barrier, shield, avertive amulet, a defender the land of algiz is a high and narrow mountain pass, in which is set an ancient gate that is defended by guard towers on either side, and which has living quarters for its soldiers along its top. the gate is of stone cut from the sides of the pass, its shape a curved arch. the doors set in its frame are of heavy oak, darkened and made hard by years and bound by great straps of

e memory for life. another reason to avoid these levels is to lessen the likelihood that any demonic being will notice your existence and decide to take a personal interest in you. this would be bad. as much as possible, you are well-advised to shun the attentions of demons, even when they appear amusing or harmless. they are filled with malice and always seek some way to express it. a protective amulet a simple yet effective amulet of protection can be made from the rune symbol algiz, which is shown in the illustration in chapter 14. it is shaped like the capital letter y laid on top of the capital letter i, so that the y has a vertical branch rising from its upright. it was used by northern europeans as a symbol of protection. an amulet can be made by marking or inscribing the rune on an

TYSON DONALD THE POWER OF THE WORD

owers, or castles, at the four quarters of the earth. leading in to the center from the gate of each tower is a walkway representing a colored cloth, or carpet. moving toward the center on each of these colored carpets is a trumpeter, followed by three standard-bearers, six seniors, a king, five princes, five crosses arranged in a cross pattern, and sixteen dispositors. the circular center of the amulet shows the twenty-four seniors, having arrived at the center, gathered into a ring as if to consult. this golden disk has survived and is in the safekeeping of the british museum. it is highly significant that the seniors are mentioned twice-first, in four groups of six issuing out of the gates of the watchtowers and, later, gathered in a ring of twenty-four to consult. the groups of six rep

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

were their emissaries, by virtue of the fluid of life, which was the peculiar attribute of divinity, and the efforts of egyptians were directed to the acquisition of a portion of this magical power, which would protect their souls and bodies and their houses and cattle, and other property, each day and each night throughout the year. when a man cared for the protection of himself only he wore an amulet of some kind, in which the fluid of life was localized. when he wished to protect his house against invasion by venomous reptiles he placed statues containing the fluid of life in niches in the walls of various chambers, or in some place outside but near the house, or buried them in the earth with their faces turned in the direction from which he expected the attack to come. plate xvii. the

gods, and he dragged him by his feet through his district with his spear driven through his head and back. and ra said unto thoth "let the son of osiris drag the being of disaster through his territory" and thoth said "it shall be called ateh" and this hath been the name of the region from that day to this. and isis, the divine lady, spake before ra, saying "let the exalted winged disk become the amulet of my son horus, who hath cut off the head of the enemy and the heads of his fiends [fn#85] i.e, the mediterranean. xvi. thus heru-behutet and horus, the son of isis, slaughtered that evil enemy, and his fiends, and the inert foes, and came forth with them to the water on the west side of this district. and heru-behutet was in the form of a man of mighty strength, and he had the face of a h

WESTERN MANDALAS OF TRANSFORMATION SR AL

e mystical qabalah. chapter 1 qabalistic talismans: how do they work? but perhaps there is a pattern set up in the heavens for one who desires to see it, and having seen it, to find one in himself .plato do talismans have power independently of the person who designed them? some think that a consecrated or charged talisman does; in ages past it was believed that one had only to wear a talisman or amulet made by someone else to benefit from it, without understanding its special symbols and signatures. others, like paracelsus, explained their magical power in psychological terms, and many modern interpretations claim that if anything is charged, it is the mind of the believer; the talisman's primary purpose is simply to act as a reminder of the ceremony of making it. but if this is the case

mber of occasions) deciphering a lot of strange symbols, including sigils (or angelic signatures) and seals, and decoding words in some esoteric script.including hebrew, which is considered an esoteric or sacred language.only to discover that the talisman was made for what would appear to be a very mundane reason. love, power, and riches seem to be the strongest motivating factors for much of the amulet or talisman making of the past (although amulets have been primarily used for protection, and i dare say that human nature is slow to change. it is perhaps true that human beings need to have their basic needs met before they can content themselves with prayers, affirmations, and magical work, for spiritual purposes, but if personal desire is the extent of one's use of qabalistic talismans

WICCA WITCHCRAFT TODAY

been initiated into the circle; but doubtless some of them knew many old wives' cures. to go back to a much earlier time, arne runeberg tells us of the grave of a witch of the bronze age found in denmark. among costly swords and gold jewellery this female magician had a bronze bowl containing the following. we add their uses in modern days: 1. the claw of a lynx. used today as medicine and as an amulet. 2. bones of a weasel. weasel's skin is still used as a remedy against all sorts of diseases in animals. 3. vertebrae of snakes. pulverised snake-skin and snake joints are still used as medicine for sick animals. 4. horses' teeth, torn out and broken in pieces. these are used today, hung round children's necks to make their teeth grow strong. 5. twig of rowan. rowan twigs are used today as

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

obtained with difficulty is more valued than a hundred obtained with ease. talmud. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott it is indiscreet for one man to sleep in a house alone, for fear that he may be attacked by lilith, who was said to have been adam s first wife; she is the night specter, and has also power over newly-born infants who are not protected by an amulet. rabbi nathan exhorted- repent one day before thy death; a wise maxim inculcating the duty of being ever prepared; every day some advance in knowledge and goodness should be attained. ever work and ever pray, for the road winds upward all the way, as the lord buddha taught in ancient india# 36. chapter five the dyad. two, 2. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n w

t power an d mys tic vir tu es by w. wyn n wes tcott forms 5 copies of the capital letter a. it is also called the pentagram, and the seal of solomon, and is said to have been the device on the signet-ring of this ancient grand master of the mysteries. 61. kenneth mackenzie remarks that, being formed by the union of the first odd and even numbers, 5 was considered of peculiar value and used as an amulet or talisman powerful to preserve from evil, and when inscribed on a portal, could keep out evil spirits. it is found almost everywhere in greece and egypt. diodorus calls five the union of the four elements with ether. there are 5 orders of architecture and 5 senses of the human body now commonly known and described (but the whole are seven. geometry is technically called the 5th science. i

welve (12, they said sun or zodiac and for twenty (20, they used nails, meaning those of hands and feet. edward b. tylor# 111. chapter nineteen other higher numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott he 14 days of burial, in the master s degree. 14 parts into which the body of osiris was divided. a type of christ, sacrificed on the 14th day of the month. an amulet of 14 points has been used to cure the sick. there are 14 books of the apocrypha. they were written originally in greek, never in hebrew. an israelite had to partake of 14 meals in the booth during the feast of tabernacle. the israelites killed the paschal lamb on the 14th day of the month nisan. in matthew, chap. i, we find the genealogy of jesus recited in three series of 14 names, the fi

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e third column, which is 0, then obtain the letters fodggn. 132 the central letters of the holy table the central letters on the holy table are in fact generated angelic names of the bonorum, dervied in much the same fashion as the names around the edge. these central names come from the following tablet below, as given in the dee manuscripts: 133 this table forms the basis for a lamen (a special amulet or charm) that dee was directed to wear (see figure 90) and which was delivered by the angel the construction of it can be easily worked out by reading the letters in either ascending or descending columns, mainly in groups of two letters. although at first this appears to be an obscure lamen in the dee manuscripts, it is a synthesis of a form that was useful to dee. it forms all the functi

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a bird, a crystal, a metal, the wax of an empowered candle or even the earth itself. this principle is central to the potency of talismans and amulets; for example, traditionally, hunters might wear the pelt of a lion to bring them the beast's courage and ferocity. so, by the same token, if you wished to become pregnant, you might make love in a newly ripening cornfield (near the edge so as not to damage the crops; alternatively, you might try one of the ancient power sites of earth, close to the phallus of the chalk cerne abbas fertilit

magick and spell-casting, having tricked ra the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh, the symbol for life, engraved on each talon. isis demonstrated the power of maternal protection when she hid horus in the marshes from his evil uncle who would have destroyed him. deities of marriage these deities can be invoked in rituals concerning the family and the home. frigg frigg was the viking mother goddess whose jewelled spinning wheel formed ori

to purify blood. it is a herb of courage and protection that can be used in sachets, especially out of doors, or in potentially hazardous places. ruled by mars. burdock burdock relieves chronic skin conditions and rheumatism and restores balance to bodily energies and organs; it supports the liver and kidneys, especially when mixed with dandelion. burdock deters negativity when used in protective amulets and offers protection against negativity; it enhances passion and sexuality and heals loss or betrayal in love. ruled by the moon. caraway caraway relieves menstrual problems and nourishes nursing mothers. it is effective for all digestive disorders, coughs and bruises, and helps to improve memory. it is protective against all sources of negativity, especially against theft and vandalism (

th and happiness, and especially marital joy to a new bride or groom. ruled by venus. elecampane (elfwort) elecampane is effective for all coughs and respiratory complaints, especially in children; it helps asthma and bronchitic asthma, loss of appetite and general failure to thrive. as its name suggests, it is associated with elves and faeries and is a natural love charm, potent in love sachets, amulets and rituals for attraction. it is protective against all forms of hostility and increases psychic awareness. ruled by venus. fennel from roman times, this herb has been renowned for its effects on courage, stamina and renewed strength and energy. it is good for improving a sluggish metabolic rate, for reducing all swelling, especially fluid retention, for premenstrual tension, for aiding b

on't be tempted into direct retaliation, however- remember the threefold law. the same tools and methods of protection can be used whether you are protecting a cat from an aggressive, stone-throwing neighbour or whales in a distant ocean from marauding fishermen. these include herbs, oils and incenses, made into sachets and poppets used in rituals (see chapters 6 and 7. salt, sacred water and wax amulets may also provide protection. one of the most potent methods of protection is through the use of crystals. crystals all crystals have innate protective qualities as well as healing and empowering properties and so can offer instant harmony and energy even in the most draining situations. collecting protective crystals certain crystals have, over the millennia, from ancient babylon, egypt an

nlight; i find the moon method more gently empowering for crystals that are primarily intended to act as guardians. but experiment, as sun water may be best for you. as these are personal crystals, ask the moon or sun in your own words to lend their power; alternatively, you may prefer to remain silent and let these ancient forces work in their own way. you can also use this method for empowering amulets and lucky charms or st christopher medallions. st christopher is patron saint and protector of all travellers. protective crystals the following crystals are those that i, in my personal work, and people with whom i have held healing workshops or teaching sessions have found especially protective. they will absorb negative energies emanating from both fears and doubts, and repel external a

petty-minded. pink beryl (morganite) offers gentle protection for children and animals and encourages compassion towards our enemies. bloodstone (heliotrope) the red spots of bloodstone were, according to legend, formed from the blood of christ as it fell on green jasper at the crucifixion and so it is traditionally used in icons and religious carvings. in ancient babylon, bloodstone was used in amulets for protection against enemies and has been carried by soldiers in many cultures to overcome fears, to prevent wounds or stop bleeding. it is good for deflecting cruelty, spite and malice and for situations in which the fears are real and the opposition great. travellers may carry this stone to protect against accidents or attack. carnelian though most usually a translucent, vibrant red or

d one. if you live alone, bury it in a plant pot near the door to await your homecoming* for a house move, bury the 'new home' crystal near the front door of your present property to create a happy atmosphere for the new owners or tenants. bury the 'old home' crystal in the ground near your new front door when you move, to transfer positive energies with you and make the new home instantly yours. amulets very potent protection can be provided by amulets. these are charms that have been marked with a symbol to indicate the power they contain. this could be a protective god or goddess, or a sign of the zodiac or a planet that you feel has the power you need. alternatively, you might simply write the name of the person to be protected and surround it with a circle to keep out ill-wishing. you

nd thread a ribbon through an amulet and hang it around your neck. they may also be placed in a house to offer protection against danger and illness. protective crystals (see page 153) also make good amulets and empowered herbs of protection (see chapter 6, carried in a purse or bag are potent in the same way. traditionally, the week before the midsummer solstice is the time for making protective amulets, so that they can be passed through flame or held up to the sun on the solstice day at noon. salt salt has always been central to religious and magical practices because it is an absolutely pure substance. it is powerful for psychic protection but also in money-making and in healing rituals. centuries ago, it was regarded as precious because it was the main preservative of food through the

ou used sunlight, and white flowers for the moon. colour healing colour has long been believed to have the power to influence not only our moods, but our physical well-being. the babylonians called the healing power of light 'the medicine of the gods. healing colours have been used for thousands of years in chinese treatments and in ayurveda, an ancient indian medicine. the ancient egyptians wore amulets of coloured stones: red to treat disease, yellow for happiness and prosperity, and green for fertility. colour healing is not just a fancy: we know for a fact that each beam of coloured light has its own wavelength and is absorbed by the body through the skin and the optic nerves. this triggers complex biochemical changes. each of the seven primary wavelengths or vibrations of light visibl

sets that are popular in windows in swedish homes before christmas. a single, large, white candle was also lit in or near the family hearth as a centrepiece for the family feast on the same evening to welcome back the maiden energies and to bring blessings on home and family. the traditional brighid straw and beribboned crosses were woven and passed though the candle flame, thereafter serving as amulets to keep homes, animals and barns from harm. these crosses, whose four arms extend at different points around a square centre, are still dedicated to st brighid and are still kept in homes for protection. associations as before, if you wish to carry out a similar ritual, choose candles, crystals, incenses, etc. of the correct associations to strengthen your ceremony. candle colours: white

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

red by twentieth-century, mainstream consciousness. the results of any experimentation with this book, as well as practical suggestions concerning its rituals, are welcomed by the publishers. bibliography& suggested reading list (by no means complete, but representative. alphabetically by author) name book published bernhard, bennet and rice. new handbook of the heavens new york, 1948 budge, e.a. amulets and talismans new york, 1970 crowley, a. book four texas, 1972 the book of thoth new york, 1969 liber al vel legis new york, 1977 magick new york cumont, f. oriental religions in roman paganism new york, 1956 dornseiff. das alphabet in mystik and magie stoicheia 7, leipzig, 1925 drower, e.s. the book of the zodiac london,1949 fairservis, w.a. the origins of oriental civilisation new york

ere. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun var

o die quickly, for these cults rejoice in the slow spilling of blood, whereby they derive much power and strength in their ceremonies. watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as i have done, for it will serve thee well at some future time when thou wilt recognize them by their words or by their actions. and thou mayest procure amulets against them, by which their spells are rendered useless and dull, by burning the name of their gods upon parchment or silk in a cauldron of thine own devising. and thy watcher will carry the burnt spell to their altar and deposit it thereupon, and they will be much afraid and cease their workings for awhile, and their stones will crack and their gods be sorely angry with their servants. w

ALEX SANDERS THE KING OF THE WITCHES

money begets money; now that alex had all that he wanted, and more, he was in great demand as a model for 39 leading photographic agencies. under the name of paul dallas, he sported the latest fashions and posed as the escort of beautiful women. he became the darling of the local 'jet. set. when his companions heard that he dabbled in magiche still kept his secret-s-they pressed him to make them amulets and good-luck charms. alex revelled in his power and popularity. he mixed mostly with men he had met in manchester clubs-doctors, actors, businessmen and entrepreneurs, their one common asset being money. his female acquaintances were more diverse- daughters of indulgent daddies, show girls, factory girls, typists and the occasional call-girl. with so many followers he had no difficulty fi

AN INTRO TO STUDY OF THE KABALAH

d re-incarnation and the several worlds or planes of existence. the practical kabalah attempts a mystical and allegorical interpretation of the old testament, studying each phrase, word and letter; it teaches the connection between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which subsequently formed the basis of mediaeval magic. for those who do not wish to read any kabalistic work as a whole, but rather to glean a general view of this philosophy, there are now three standard works; two are in english; one by dr. c. ginsburg, 1865, a formal and concise r sum of the doctrines; the other

ARADIA GOSPEL OF THE WITCHES

r preface.if the reader has ever met with the works of the learned folk-lorist g. pitr, or the articles contributedby lady vere de vere to the italian rivista, or that of j. h. andrews to folk-lore, 1 he will beaware that there are in italy great numbers of strege, fortune-tellers or witches, who divine by cards,perform strange ceremonies in which spirits are supposed to be invoked, make and sell amulets,and, in fact, comport themselves generally as their reputed kind are wont to do, be they blackvoodoos in america or sorceresses anywhere.but the italian /strega/ or sorceress is in certain respects a different character from these. in mostcases she comes of a family in which her calling or art has been practised for many generations. ihave no doubt that there are instances in which the anc

ewspapers and bicycles (heaven knows what it will be when flying-machines appear) will proba-bly cause an evanishment of all.however, they die slowly, and even yet there are old people in the romagna of the north who knowthe etruscan names of the twelve gods, and invocations to bacchus, jupiter, and venus, mercury,and the lares or ancestral spirits, and in the cities are women who prepare strange amulets, overwhich they mutter spells, all known in the old roman time, and who can astonish even the learnedby their legends of latin gods, mingled with lore which may be found in cato or theocritus. with oneof these i became intimately acquainted in 1886, and have ever since employed her specially to col-lect among her sisters of the hidden spell in many places all the traditions of the olden ti

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

on. such function deals mainly with evocations and offerings towards various deities. in contrast to this, his other ritual types include general function, regarding semiritualized activities of magic power, soteriological function, regarding the acquisition of power and understanding toward enlightenment, and magical function, regarding the construction through ritual of magical objects, such as amulets of protection.146 these designations are not absolute nor are they mutually inclusive, and many rituals include elements of more than one type. indeed, these rituals of offering and invocation to tsiu marpo also have 145 samuel 1993, p. 170. 146 see beyer 1978, pp. 256-257. 95 elements of the magical function type, though lacking palpable objects in which protection is imbued. the pragmati

BLAVATSKY H P ANTHROPOGENESIS

hem, run mad- the mandragora was the magic plant par excellence. these roots, without any stalk, and with large leaves growing out of the head of the root, like a gigantic crop of hair, present little similitude to man when found in spain, italy, asia minor, or syria. but on the isle of candia, and in karamania near the city of adan, they have a wonderfully human form; being very highly prized as amulets. they are also worn by women as a charm against sterility, and for other purposes. they are especially effective in black magic[[vol. 2, page] 28 the secret doctrine. light and heat from the sun than earth, or even the beautiful venus, which receives but twice that amount more than our insignificant globe" whether the fact was known in antiquity may be inferred from the prayer of the "eart

of an atlantis- has shown that the plants of the neolithic lake-villagers are mainly of african origin. how did the latter come to be in europe if there was no former point of union between africa and europe? how many thousand years ago did the seventeen men live whose skeletons were exhumed in the department of the haute garonne, in a squatting posture near the remains of a coal fire, with some amulets and broken crockery around them, and in company with the bear spelaeus, the elephas primigenius, the aurochs (regarded by cuvier as a distinct species, the megaceros hibernicus- all antediluvian mammals? certainly at a most distant epoch, but not one which carries us further back than the quaternary. a much greater antiquity for man has yet to be proved. dr. james hunt, the late president

lock of anthropology. the individual who lived at an incalculably distant period at la naulette, in belgium (vide dr. carter blake's paper "on the naudette jaw" anthrop. review, sept, 1867, is an example "the caves on the banks of the lesse, in south-eastern belgium" says this anthropologist "afford evidence of what is, perhaps, the lowest man, as shown by the naulette jaw. such man, however, had amulets of stone, perforated for the purpose of ornament; these are made of a psammite now found in the basin of the gironde" thus belgian man was extremely ancient. that man who was antecedent to the great flood of waters- which covered the highlands of belgium with a deposit of lehm or upland gravel 30 metres above the level of the present rivers- must have combined the characters of the turania

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting into what witchcraft is, perhaps we should take a look back at what it was the history of it. witches should be aware of their roots; aware of how and why the persecutions came about, for instance, and w

gain single symbols are included for "ch "sh "th "gh" and "ng. o r n a m e n t a l d e s i g n. p i c t i s h a r t w o r k w a s l a t e r a d o p t e d by t h e k e l t s, e s p e c i a l l y t h e i r i s h k e l t s" here are a few examples of using the pictish script" t h e p i c t s w e r e v e r y c l e v e r in t h e u s e of lesson twelve: the power of the written word/ 181 talismans and amulets a talisman is a man-made object endowed with magickal powers, especially for averting evil from, or bringing^ood luck to, its owner. in this sense a rosary, crucifix, st. christopher medal, etc, is a talisman. but, as you know, the most powerful magick is that done by the person affected. in the same way, the most powerful talisman is one actually made by the person who needs it. a talisma

mination questions, i listed books for further reading. they are books i especially recommend. to them i would add a few more that you may well find of interest. abraham, karl dreams and myths angus, s. the religious quests of the graeco-roman world bowra, c.m. primitive song bracelin, j.l. gerald gardner: witch breasted, j.h. development of religion and thought in ancient egypt budge, sir e.a.w. amulets and talismans eliade, mircea birth and rebirth; the sacred and the profane; myths, dreams and mysteries fitch, ed magical rites from the crystal well frazer, sir james the golden bough freud, sigmund totem and taboo gardner, gerald b. a goddess arrives glass, justine witchcraft, the sixth sense and us harrison, jane e. ancient art and ritual hooke, s.h. myth and ritual leland, charles g. a

ive form of working, a way to true delight and pleasure. the gypsies have long been known for the successful working of love and magick. in this book you will find sections on love magick for those who are courting (the thrill of the chase, love magick for newlyweds (the golden rings, and love magick for the family unit (the family circle. there is also a section on gypsy love potions, talismans, amulets, and charms. included are spells and charms to discover your future spouse, to make your lover your best friend, to bring love into a loveless marriage, and to cause a runaway to return home. you will learn traditional secrets gathered from english gypsies that are presented here for the first time ever by a gypsy of romani blood. throughout the book two things are emphasized: practicality

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle (see page 96. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a bird, a crystal, a metal, the wax of an empowered candle or even the earth itself. this principle is central to the potency of talismans and amulets; for example, traditionally, hunters might wear the pelt of a lion to bring them the beast's courage and ferocity. so, by the same token, if you wished to become pregnant, you might make love in a newly ripening cornfield (near the edge so as not to damage the crops; alternatively, you might try one of the ancient power sites of earth, close to the phallus of the chalk cerne abbas fertilit

magick and spell-casting, having tricked ra the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh, the symbol for life, engraved on each talon. isis demonstrated the power of maternal protection when she hid horus in the marshes from his evil uncle who would have destroyed him. deities of marriage these deities can be invoked in rituals concerning the family and the home [insert pic p066- frigg frigg was the viking mother goddess whose jewelled spinning

to purify blood. it is a herb of courage and protection that can be used in sachets, especially out of doors, or in potentially hazardous places. ruled by mars. burdock burdock relieves chronic skin conditions and rheumatism and restores balance to bodily energies and organs; it supports the liver and kidneys, especially when mixed with dandelion. burdock deters negativity when used in protective amulets and offers protection against negativity; it enhances passion and sexuality and heals loss or betrayal in love. ruled by the moon. caraway caraway relieves menstrual problems and nourishes nursing mothers. it is effective for all digestive disorders, coughs and bruises, and helps to improve memory. it is protective against all sources of negativity, especially against theft and vandalism (

ew bride or groom. ruled by venus. a practical guide to witchcraft and magick spells. elecampane (elfwort) elecampane is effective for all coughs and respiratory complaints, especially in children; it helps asthma and bronchitic asthma, loss of appetite and general failure to thrive. as its name suggests, it is associated with elves and faeries and is a natural love charm, potent in love sachets, amulets and rituals for attraction. it is protective against all forms of hostility and increases psychic awareness. ruled by venus. fennel from roman times, this herb has been renowned for its effects on courage, stamina and renewed strength and energy. it is good for improving a sluggish metabolic rate, for reducing all swelling, especially fluid retention, for premenstrual tension, for aiding b

on't be tempted into direct retaliation, however- remember the threefold law. the same tools and methods of protection can be used whether you are protecting a cat from an aggressive, stone-throwing neighbour or whales in a distant ocean from marauding fishermen. these include herbs, oils and incenses, made into sachets and poppets used in rituals (see chapters 6 and 7. salt, sacred water and wax amulets may also provide protection. one of the most potent methods of protection is through the use of crystals. crystals all crystals have innate protective qualities as well as healing and empowering properties and so can offer instant harmony and energy even in the most draining situations [insert pic p149- collecting protective crystals certain crystals have, over the millennia, from ancient

nlight; i find the moon method more gently empowering for crystals that are primarily intended to act as guardians. but experiment, as sun water may be best for you. as these are personal crystals, ask the moon or sun in your own words to lend their power; alternatively, you may prefer to remain silent and let these ancient forces work in their own way. you can also use this method for empowering amulets and lucky charms or st christopher medallions. st christopher is patron saint and protector of all travellers. protective crystals the following crystals are those that i, in my personal work, and people with whom i have held healing workshops or teaching sessions have found especially protective. they will absorb negative energies emanating from both fears and doubts, and repel external a

petty-minded. pink beryl (morganite) offers gentle protection for children and animals and encourages compassion towards our enemies. bloodstone (heliotrope) the red spots of bloodstone were, according to legend, formed from the blood of christ as it fell on green jasper at the crucifixion and so it is traditionally used in icons and religious carvings. in ancient babylon, bloodstone was used in amulets for protection against enemies and has been carried by soldiers in many cultures to overcome fears, to prevent wounds or stop bleeding. it is good for deflecting cruelty, spite and malice and for situations in which the fears are real and the opposition great. travellers may carry this stone to protect against accidents or attack. carnelian though most usually a translucent, vibrant red or

ne, bury it in a plant pot near the door to await your homecoming. seite 96 wicca01.txt* for a house move, bury the 'new home' crystal near the front door of your present property to create a happy atmosphere for the new owners or tenants. bury the 'old home' crystal in the ground near your new front door when you move, to transfer positive energies with you and make the new home instantly yours. amulets [insert pic p160- very potent protection can be provided by amulets. these are charms that have been marked with a symbol to indicate the power they contain. this could be a protective god or goddess, or a sign of the zodiac or a planet that you feel has the power you need. alternatively, you might simply write the name of the person to be protected and surround it with a circle to keep ou

nd thread a ribbon through an amulet and hang it around your neck. they may also be placed in a house to offer protection against danger and illness. protective crystals (see page 153) also make good amulets and empowered herbs of protection (see chapter 6, carried in a purse or bag are potent in the same way. traditionally, the week before the midsummer solstice is the time for making protective amulets, so that they can be passed through flame or held up to the sun on the solstice day at noon. salt salt has always been central to religious and magical practices because it is an absolutely pure substance. it is powerful for psychic protection but also in money-making and in healing rituals. centuries ago, it was regarded as precious because it was the main preservative of food through the

ou used sunlight, and white flowers for the moon. colour healing colour has long been believed to have the power to influence not only our moods, but our physical well-being. the babylonians called the healing power of light 'the medicine of the gods. healing colours have been used for thousands of years in chinese treatments and in ayurveda, an ancient indian medicine. the ancient egyptians wore amulets of coloured stones: red to treat disease, yellow for happiness and prosperity, and green for fertility. colour healing is not just a fancy: we know for a fact that each beam of coloured light has its own wavelength and is absorbed by the body through the skin and the optic nerves. this triggers complex biochemical changes. each of the seven primary wavelengths or vibrations of light visibl

in windows in swedish homes before christmas. seite 152 wicca01.txt a single, large, white candle was also lit in or near the family hearth as a centrepiece for the family feast on the same evening to welcome back the maiden energies and to bring blessings on home and family. the traditional brighid straw and beribboned crosses were woven and passed though the candle flame, thereafter serving as amulets to keep homes, animals and barns from harm. these crosses, whose four arms extend at different points around a square centre, are still dedicated to st brighid and are still kept in homes for protection. associations as before, if you wish to carry out a similar ritual, choose candles, crystals, incenses, etc. of the correct associations to strengthen your ceremony. candle colours: white

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ile conjure possessed multiple uses, its most salient functional\ 16\ value for blacks had to do with practices of racial opposition. conjuring arbitrated the day-today conflicts in which slaves were confronted with white slaveholder domination, which was often directed and enforced through violent means. african american testimonials describe how some slaves believed that the power of charms and amulets provided them with protection from whippings and other forms of abuse. louis hughes, a bondman who had lived on plantations in mississippi and tennessee, explained that he had carried a leather bag containing "roots, nuts, pins and some other things" which was given to him by an old man. the "voodoo bag" hughes claimed, was believed to have the "power to prevent any one who carried it from

nt meanings. africans adapted their beliefs to the specific circumstances of their status as an enslaved people and utilized their traditions toward these ends for personal or collective empowerment. some accounts provide eloquent evidence of the efforts of slaves to preserve their culture in these traditions, as well as their lives. for example, blacks in america transformed the handmade charms, amulets, and figurines that were so necessary to african religious ritual into objects of security and resistance. in colonial york county, virginia, the anglican minister morgan godwyn would complain of slaves f attachment to spiritual charms, declaring that they often turned to these personal talismans in times of need. fugitives and runaways in particular, he warned "plac [ed] confidence in cer

black magic page 30 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 46\ cultural forms for africans in america, as they had been in precolonial africa, where ritual activities facilitated the "fixing" of unseen entities into created objects.[21] the discursive logic that underlay the construction of supernatural objects explains the persistent use of amulets and phylacteries in african traditions and in african american practices as well. european travelers, who found protective charms to be ubiquitous among african peoples, called them gree-gree or gris-gris, a term from the mande language that related to spiritual force "the religion here, if it may be called such" wrote john atkins in the 1700s from sierra leone "is their veneration to greg

ron spikes and pegs to provoke the forces within them. these spirits were then commanded by their owners and given specific appeals or imprecations.[24] the emphasis on materiality carried over into black american supernatural traditions. like their enslaved forebears, conjure practitioners in the nineteenth and twentieth centuries relied on created material objects. they used an array of charms, amulets, and talismans known among black americans as "hands "mojos "gris-gris "jacks "tobies "goopher bags" and "wangas" for empowerment and protection. the contents of a practitioner's "trick bag" varied enormously. one conjurer's favorite item, described in an account in the late 1800s, included balls of tar, sulfur, and assorted lumps of color that blazed when set afire. the other popular blac

local writer "however, others use many of the oils and powders and sell a mild sort of gris-gris" outside new orleans, in cities like chicago, detroit, and harlem, the supernatural orientation of the black spiritual religion was also well known "the attraction of the spiritualists was their straight-forward utilitarian use of religion" asserts one source "magical objects in the form of charms or amulets were used to guard against any possible evil or attain some cherished good"[50] despite its highlighting of the supernatural, spiritual worship was virtually indistinguishable from that of black pentecostals and holiness practitioners. like african american churchgoers in these traditions, spiritualists participated in expressive singing, jubilant dancing, shouting, and glossolalia. a hall

ine seals, a legendary spiritual leader in the early twentieth century, removed a black cat, a wasp's nest, and an assortment of other rustic creatures from the bodies of afflicted patients at her church in new orleans.[52] african american spiritualists also stimulated the advent of an active public economy of store-bought supernatural merchandise. spiritualists and their clients traded and sold amulets, accumulated charms, and created talismans in order to fend off evil forces and ensure the presence of positive spiritual forces. the most popular items of spiritual practitioners were black magic page 72 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 used sanctify impure environments. hans baer, an anthropologist who researched the black spiri

n geographical regions such as new orleans, louisiana, and other parts of the deep south as sites of supernatural distinction, the epicenters of conjure lore. for example, some shrewd mail-order suppliers extolled "the south" as the birthplace of "genuine hoodoo specialists" the only authentic vista from which city dwellers could find the most potent hoodoo items. this busy marketplace of charms, amulets, and magical products encouraged the further commodification of conjure. advertisements for supernatural goods and services appeared each week in the chicago defender, the\ 143\ nation's largest african american newspaper, where readers could choose from a variety of efficacious products that assured a multitude of solutions for infirmities of body and spirit, often juxtaposed against blur

ay to new relations which were determined by the commercial transactions of mail order agents and their clients in the urban arena. when the trade in mailorder conjure expanded in the early twentieth century, so did the production of standardized novelties and supernatural "curios" catalogs for spiritual merchandise in the early 1920s touted novelty talismans such as "good luck" rings and "lucky" amulets as effective icons of magic power that effectively displaced the more labor-intensive charms and hands of the conjure practitioners [46] in the cities, christian ministers and religious practitioners sometimes doubled as proprietors of magic and occult businesses. most mainstream christian denominations distanced themselves from the surfeit of supernatural merchandisers and spiritual shops

DAVIDSON DAN SHAPE POWER

now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatures) of various demonic or angelic entities. these patterns produce correspondences (resonances) to establish a contact with the desired entity or influence. by stimulating such a shape power geometry, you literally evoke or call forth the influence, just like making a phonecall. there is a story about a group of experimenters who etched the sigi

of determining whether a pattern is generally harmful or beneficial to a living system. what would be some of the practical uses of shape power once the process was understood? 1. the development of tuned patterns that can be worn on the body to redirect ambient energy in such a way as to protect one from harmful energies or to attract beneficial energies. students of the occult refer to these as amulets or talismans. 2. in the course of my life, i've often experienced people who unknowingly cause machines to malfunction by their very presence. a pattern could be created that would filter such deterimental or enharmonious fields and cancel them out by using a 180 degree phase shift. such a technique could extend the life and uptime of any type of equipment. 3. an entirely new branch of ene

e of a near conic shape which has many of the same energy effects as the pyramid. this book will explore how different shapes manipulate the aether and how shape power can be used by you to enhance your life, your home, office, and your general well being. xvii shape power has been used throughout known history and back into remotest antiquity. its most common manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic

pyramid energy is created by the pyramid shape and the physics behind sacred geometry. in this chapter, i show how the same physics applies to the science of crystals, both from a physics crystallographic viewpoint and its metaphysical correlate of using crystals as foci of higher energies for adjuncts in healing, meditation, and other metaphysical practices. crystals have been used as gemstones, amulets, and foci of power and energy from the earliest of times. the intrinsic beauty associated with natural crystals makes them desirable objects. sensitives (i.e, those who can feel and/or see the subtle energy emanations from crystals) know that crystals do act as transducers of aetheric forces. the same converging lines present in the pyramid, which is intrinsic to crystalline shapes, are pr

DEMONIC BIBLE

once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard

water, libation dish (for pouring out drink offerings, jar containing unholy anointing oil, trapezoidal altar (waist height, large enough to support one person, black altar cloth (with inverted pentagram etched in silver, symbol of baphomet or setian pentagram wall plaque above altar, upside-down cross (on front of altar or below wall plaque, black hooded robes (worn by all participants, baphomet amulets or pentagram amulets (worn by all participants) group ritual 1. make any preliminary preparations for the ritual. 2. participants dress in hooded black robes and wait outside the ritual chamber. 3. light 2 black candles and place them in candle holders. 4. high priest& high priestess enter the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the al

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e kabalah. kabalah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetzirah (q.v. kabalah, literal: interprets the codes found in hebrew words, especially words found in the torah (q.v) and other mystical books. methods include: gematria (q.v, notarikon (q.v, and temurah (q.v kabalah, practical: refers to kabalistic methods of making talismans (q.v) and amulets (q.v. kabalah, unwritten: that part of the kabalah which deals with the correspondences of the tree of life (q.v. kalakakra: a tantrik magick circle. see tantra. karezza: a male technique for delaying orgasm. it is said by the oriental mystics, to have beneficial effects to both members of a loving couple. karma: sanskrit for "action" it is the law of cause and effect extended to its wides

DONALDTYSON DEMON

awed feet of a hawk, and a snarling lion-like face. the mesopotamians viewed themselves as under constant attack from demons on all sides. their only recourse was to fight against them with magic. they placed special bowls inscribed with potent word charms upside down under the foundations of their houses to catch demons and prevent them from entering the houses through the ground. they also made amulets with avertive verses against specific demons, such as those that might threaten the life of women during childbirth. during their period of babylonian captivity, the ancient hebrews absorbed many sumerian demons into their own folklore, and over time these were transmuted into uniquely jewish demons, such as lilith, the demon who strangles children in their cribs and visits solitary men in

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ta forward with their hands"[3] in the pyramid of pepi i [1. e.g "this pepi goeth forth with his flesh" recueil de travaux, t. v, p. 185, l. 169. 2. the osiris consisted of all the spiritual parts of a man gathered together in a form which resembled him exactly. whatever honour was paid to the mummified body was received by its osiris, the offerings made to it were accepted by its osiris, and the amulets laid upon it were made use of by its osiris for its own protection. the sahu, the ka, the ba, the khu, the khaibit, the sekhem, and the ren were in primeval times separate and independent parts of man's immortal nature; but in the pyramid texts they are welded together, and the dead king pepi is addressed as "osiris pepi" the custom of calling the deceased osiris continued until the roman

, p. 1255- 3. ibid, tav. 78. 4. pyramid of unas, l. 253] p. cxii he is usually depicted in the form of a man, who wears upon his head a feather or feathers and holds in his hand the sceptre. at other times he appears in the form of a man with upraised arms; on his head he has the emblem, and he is often accompanied by the four pillars of heaven, i.e, the cardinal points.[1] among the many fa ence amulets which are found in tombs are two which have reference to shu: the little models of steps typify the steps upon which shu rested the sky in khemennu; and the crouching figure of a god supporting the sun's disk symbolizes his act of raising the sun's disk into the space between sky and earth at the time when he separated nut from seb. tefnut, the third member of the company of the gods of an

h of choiak a representation of [1. compare. naville, todtenbuch, bd. i, bl. 179] p. cxiv them took place in various temples in egypt; the text of a minute description of them has been published by m. loret in recueil de travaux, tom. iii, p. 43 ff, and succeeding volumes. a perusal of this work explains the signification of many of the ceremonies connected with the burial of the dead, the use of amulets, and certain parts of the funeral ritual; and the work in this form being of a late date proves that the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (5 of 19 [8/10/2001 11:23:58 am] the doctrine of immortality, gained through the god who was "lord of the heavens and of the earth, of the underworld and of the waters, of the mountains, and of all which the su

16.htm (3 of 4 [8/10/2001 11:25:24 am] in outline; but it is sometimes traced in red ink (no. 7915, or in gold (no. 15,518. incuse hieroglyphics are sometimes filled with gold (no. 7881. the name of the person with whom the scarab was buried usually precedes the text of the chapter of the heart; but in many instances blank spaces are found left without insertion of the name--a proof that i, these amulets were bought ready-made. the base however is often quite plan (nos. 7965, 7966, or figures of osiris, isis, and nephthys occupy the place of the usual inscription (nos. 15,500, 15,507. the backs of scarabs are generally quite plain, but we find examples inscribed with figures of the boat of the sun osiris, with flail and crook the bennu bird, and the u'tat (no. 7883, ra and osiris (no. 15,5

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ed great mysteries, as it was composed of the seven greek letters which form the number 365, the number of days in a year. abraxas, they thought, had under his command 365 gods, to whom they attributed 365 virtues, one for each day. the older mythologists consider abraxas an egyptian god, and demonologists describe him as a demon with the head of a king and with serpents forming his feet. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of evil (see

arts of the earth and he claimed to be able to foretell the encyclopedia of occultism& parapsychology. 5th ed. adalbert 7 future, and to read thoughts. i know what you have done, he would say; there is no need for confession. go in peace, your sins are forgiven. adalbert s so-called miracles gained him great popularity, and he gave away many cuttings of his nails and locks of his hair as powerful amulets. he is even said to have set up an altar in his own name. the small amount of biographical information that exists tells of miraculous powers bestowed by an angel at his birth. adalbert was accused of showing to his disciples a letter that he declared was brought to him from jesus christ and delivered by st. michael. adalbert was also accused of composing a mystical prayer invoking uncanon

ront of him. by this time several of the company had retired, and the lights were out, but torches were brought in answer to their cries of alarm when the specter opened the door, slid past the advancing domestics, and disappeared. alexander of tralles (ca. sixth century b.c.e) a physician born at tralles in asia minor, with a leaning toward medico-magical practice. he prescribed for his patients amulets and charmed words, as, for instance, when he stated in his practice of medicine that the figure of hercules strangling the nemean lion, graven on a stone and set in a ring, was an excellent cure for colic. he also claimed that charms and phylacteries were efficacious remedies for gout and fevers. alexander the paphlagonian (ca. second century c.e) the oracle of abonotica, an obscure paphla

l character the diseases for which nature intended them as remedies. thus the euphrasia, or eyebright, was supposed to be good for the eyes because it contains a black pupillike spot, while the blood-stone was employed for stopping the flow of blood from a wound. when prehistoric implements, such as arrowheads, were found, they were thought by the peasants of the locality to be of great virtue as amulets. some light is cast on this custom by the fact that stone arrowheads were in use among medieval encyclopedia of occultism& parapsychology. 5th ed. amulets 45 british witches. but in most countries they were thought to descend from the sky and were therefore kept to preserve people and cattle from lightning. certain roots, which have the shape of snakes, were kept by malays to protect them

read among jewish people, particularly from the seventeenth to the nineteenth centuries. the phylacteries still worn in certain rituals are believed to be a protection against evil. one, derived from the legend of lilith, bearing the name of three angels, is given to babies to protect them from her. in jewish folklore, names of god, biblical verses and names of angels were regarded to be powerful amulets. such amulets have been copied by non-jewish occultists and used in ritual magic. with the magical revival of the nineteenth century and the belief in occult powers being directed to various goals by magical practitioners, amulets once again came into widespread use. they were a necessary side effect of the development of talismanic magic, an important part of magical practice featured in

al revival of the nineteenth century and the belief in occult powers being directed to various goals by magical practitioners, amulets once again came into widespread use. they were a necessary side effect of the development of talismanic magic, an important part of magical practice featured in the writings of francis barrett and eliphas levi. today, magicians and wiccans learn the preparation of amulets as part of their basic magical training. sources: budge, e. a. w. amulets and talismans. new hyde park, n.y: university books, 1961. lippman, deborah, and paul colin. how to make amulets, charms, and talismans. new york: m. evans, 1974. pavitt, william t, and kate pavitt. the book of talismans, amulets, and zodiacal gems. detroit: gale research, 1972. amy according to an ancient grimoire

northward to paris and the countries and islands beyond, southward to italy, finally extending into the tyrol and germany. many diseases, including catalepsy, somnambulism, hysteria, and insanity, were attributed to black magic. it followed that curative medicine was also a branch of magic, not a rational science, the suggested cures being such fantastic treatments as incantations and exorcisms, amulets and talismans of precious stones, medicines rendered powerful by spells and philters and enchanted drinks. the use of herbs and chemicals, which later became the foundation of modern curative science, then had more enchanted and symbolic significance when they were first prescribed by magicians. folk history surely exaggerated its intimations that the followers of the black art swarmed eve

and triangles were used; also herbs, such as belladonna and assafoetida; flowers, honeysuckle, being the witches ladder, the arum, deadly nightshade, and black poppies; distillations and philters composed of the virus of loathsome diseases, venom of reptiles, secretions of animals, and poisonous sap, fungi, and fruits, such as the fatal manchineel, pulverized flint, impure ashes, and human blood. amulets and talismans were made of the skins of criminals wrought from the skulls of hanged men, ornaments rifled from corpses and thus of special virtue, or the pared nails of an executed thief. to make themselves invisible, it is said that sorcerers used an unguent compounded from the incinerated bodies of newborn infants mixed with the blood of nightbirds. for personal preparation, the sorceror

nsform wood shavings or grains of rice into a large beetle or worms, which were said to enter the body of the victim and cause illness, or even death. if the person thus attacked happened to possess the friendship of a more powerful sorcerer, however, a stronger magic could be obtained, and the original sorcery blocked. the more harmless occupations of the wizards consisted in making philters and amulets to insure the admiration of women, the favor of the king, and success at play. the evil spirits, to whom were ascribed the most malicious intent, were called pray, the most fearsome variety being the khmoc pray, or wicked dead, which included the spirits of women who died in childbirth. from their hiding places in the trees these spirits were said to torment inoffensive passers-by with the

erties, and the fact that certain familiar magic spells and formulas are handed down from one generation to another are proof of the survival of druidic tradition. females are generally the conservators of these mysteries, and that there were druid priestesses is fairly certain. there are also indications that to some extent witchcraft in scotland was a survival of celtic religiomagical practice. amulets were worn extensively by the celts, the principal forms in use being phallic (to fend against the evil eye, coral, the serpent s egg. the person who passed a number of serpents together forming such an egg from their collected spume had to catch it in his cloak before it fell to earth and then flee to avoid the reptiles vengeance. totemic amulets were also common. sources: de jubainville

ternity s voyage. jamaica, n.y: agni press, 1974. mother india s light-house. san francisco: shi chinmoy center, n.d. the seeker s mind. jamaica, n.y: agni press, 1978. chintamani a mythical wish-fulfilling stone described in ancient hindu scriptures, clearly related to later legends of the philosophers stone. chips of gallows chips from gallows and places of execution were said to make effective amulets against ague. chirognomy the art of estimating character by inspecting the hand. other impressive synonyms for palmistry included chirology and chiromancy. the greek word cheir (hand) was used by the noted palmist count louis hamon (1836.1936) in his pseudonym, cheiro. chirology another name for chirognomy or palmistry. chiron a comet discovered in 1977 whose existence has been integrated

from the head to the tail and placing it on an altar, in front of which she danced and sang in the nude until the two halves of the bird came together again and it came to life and crowed. the name of the cock was pronounced by the ancient greeks as a cure for the diseases of animals, and it was said by the romans that locked doors could be opened with its tail feathers. the bird was pictured on amulets in early times and also figured as the symbol of abraxas, the principal deity of a gnostic sect. the cock was regarded as the guide of souls to the underworld, and in this respect was associated by the greeks with persephone and hermes. the slavs of pagan times sacrificed cocks to the dead and to the household serpents, in which they believed their ancestors to be reincarnated. conversely

were believed to fill the breasts with milk. before the manufacture of glass, rock crystal was widely used for bowls, figurines, and drinking vessels. magicians in australia and elsewhere used rock crystal in rainmaking ceremonies. rock crystal shaped into polished balls was also the favorite material for crystal gazing (see also crystal skull) from ancient times crystal objects have been used as amulets and talismans. in ancient israel, 12 stones (one for each of the 12 tribes) were placed on the breastplate of the high priest (see exodus 39. later, 12 gemstones were identified with the 12 signs of the zodiac. these survive today as birthstones. sources: bonewitz, ra. cosmic crystals: crystal consciousness and the new age. van nuys, calif: newcastle publishing, 1983. crow, w. b. precious

art in egypt, while evidence suggests egyptian magic practice began in neolithic times. egyptians used magic for numerous purposes, including exorcizing storms and protecting themselves and their loved ones against wild beasts, poison, disease, wounds, and the ghosts of the dead. throughout the centuries, the practice varied considerably evan as the principal means of operation remained the same: amulets; spells; magic books, pictures, and formulas; magical names and ceremonies; and the general apparatus of the occult sciences. the use of amulets was one of the most potent methods of guarding against any misfortune. not all ornaments or objects discovered on the mummy related to magical potency. these were frequently the possession of the ka or double, necessary to its comfort in a future

likeness of a scarabaeus beetle, symbolized resurrection. the dad symbolized the human skeleton, and, possibly, the dead and dismembered osiris. this was thought to have an influence on the restoration of the deceased. the uza, or eye, signified the health necessary to the dead person s soul. the so-called palettes, originally thought to be used for the mixing of paint, are now known to have been amulets inscribed with words of power and placed on the breasts of the dead in neolithic times. the menat was worn, or held, with the sistrum (a musical instrument) by gods, kings, and priests and was supposed to bring joy and health to the wearer. it represented the vigor of the two sexes. the simplest type of magic spell used in egypt was that in which the exorcist threatened the evil principle

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

en forth by a priest who bore the title (not the name) of chilan balam, whose offices were those of divination and astrology. these pronouncements were apparently colored at a later date by christian thought, and not of a genuine aboriginal character. for example, certain astrological formulas in the books exist that are simply borrowed from european almanacs of the century between 1550 and 1650. amulets were in great vogue among the maya, and they had the same fear of the last five days of the year as had the mexicans, who regarded them as nemontemi or unlucky, and did no work of any description upon them. these days the maya called uyayayab, and they believed that a demon entered their towns and villages at the beginning of this period. to avert evil influence they carried an image of hi

illness the patient was often severely beaten, the idea being that the fiend that possessed him was the sufferer. mediums and exorcists the tumsa or natsaw were magicians, diviners, or wise men and women who practiced their arts in a private and in a nonhierophantic capacity among the rural burmese. the wise man physician who worked in iron (than weza) was at the head of his profession, and sold amulets that guarded their purchasers from injury. female mediums professed to be the spouses of certain nats, and could only retain their supernatural connection with a certain spirit so long as they were wedded to him. with the exorcists, training was voluntary and even perfunctory. but with the mediums it was severe and prolonged. among the civilized burmanese a much more exhaustive apprentices

ckinghamshire. he attended oxford university, but never got a degree, and in 1589 was ordained and admitted to the rectory of great linford, a position he held for 44 years. he was a pupil of astrologer simon forman (1552.1611) and, according to william lilly (1602.1681, outwent forman in physic and holiness of life, cured the falling-sickness perfectly by constellated rings, and some diseases by amulets. sources: the dictionary of national biography. london: oxford university press, 1953. nash, carroll b(lue (1914.1998) professor emeritus of biology and former director of the parapsychology laboratory at st. joseph s college, philadelphia, pennsylvania. he was born on january 29, 1914, in louisville, kentucky. he studied at george washington university, washington, d.c (b.s, 1934) and the

faith in higher effort (3) reliance on ritual (4) lust (5) ill-will (6) love of the world (7) egotistic longing for a future life (8) pride (9) self-righteousness (10) nescience. sources: leadbeater, charles w. the master and the path. adyar, madras, india: theosophical publishing house, 1925. saphy (or grigris) perhaps deriving from the arabic safi( pure, select, excellent, saphy were charms or amulets worn by africans as protection against thunderbolts and diseases, to procure wives, and to avert disasters of all kinds. they are composed of strips of paper on which sentences from the koran are inscribed, sometimes intermixed with kabbalistic signs. these strips are enclosed in silver tubes or silk bags, which are worn near the skin, often fastened in the dress. this is by no means a pra

mitic magic (1908, stated: armed with all these things.the word of power, the acquisition of some part of the enemy, the use of the magic circle and holy water, and the knowledge of the magical properties of substances. the ancient warlock was well fitted for his trade. he was then capable of defying hostile demons or summoning friendly spirits, of driving out disease or casting spells, of making amulets to guard the credulous who came to him. furthermore, he had a certain stock-in-trade of tricks which were a steady source of revenues. lovesick youths and maidens always hoped for some result from his philtres or love-charms; at the demand of jealousy, he was ever ready to put hatred between husband and wife; and for such as had not the pluck or skill even to use a dagger on a dark night

ith four bearers to whom he gave his life. he sent them to egypt, and at his command they sought out pharaoh in his palace, carried him off to ethiopia, and, after giving him five hundred blows with a cudgel, conveyed him during the same night back to memphis. next morning the king displayed the weals on his back to his courtiers, one of whom, horus by name, was sufficiently skilled in the use of amulets to ward off by their means any immediate repetition of the outrage. horus then set forth to bring from hermopolis, the all powerful magic book of the god thoth, and by its aid he succeeded in treating the ethiopian king as the ethiopian sorcerer had treated pharaoh. the foreign magician then hastened to egypt to engage in a contest with horus in magic tricks. his skill was shown to be infe

logy, a chiropractic text. sierra investigated respiratory and diaphragmatic changes in mediums during manifestation of phenomena. he died in november of 1982. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. sigil a sign or seal for an occult entity. sigils, especially those that are the marks of angels, deities, or demons, are often used on amulets and talismans. according to occultists, such signs are like the signatures of gods and other supernatural entities, and the inscribing of such sigils evokes the entities that they symbolize (see also yantra) in this century, the art of creating sigils was recreated by artist- magician austin osman spare. he saw in sigils a means of concentrating the magical will. he would write his magic i

ell, wrapped in silk, so applied for an ague by my mother. this i thought most spider encyclopedia of occultism& parapsychology. 5th ed. 1456 absurd and ridiculous, and i could see no warrant in it. till at length, rambling amongst authors, i found this very medicine in dioscorides, approved by matthiolus, repeated by aldrovandus. i began to have a better opinion of it, and to give more credit to amulets, when i saw it in some parties answer to experience. spiders were sacred to the ancient egyptian goddess maat and are used today as symbolism of a maatian (feminist) form of ceremonial magic. spiegelschrift writing written backward, from right to left, so as to be read in a mirror. automatic writing is frequently done in this way, and it is said that the ability to produce spiegelschrift i

assigned by the presence of the talisman could not be overstepped by the opposing host, which would speedily withdraw in discouragement, or in the face of a determined assault. encyclopedia of occultism& parapsychology. 5th ed. talisman 1527 sources: beard, charles r. lucks and talismans: a chapter of popular superstition. london: sampson, low, 1934. reprint, new york: blom, 1972. budge, e. a. w. amulets and superstitions. oxford: oxford university press, 1930. reprinted as amulets and talismans. new hyde park, n.y: university books, 1961. fosbrook, thomas d. encyclopedia of antiquities. 2 vols. n.p, 1825, 1840. lamb, geoffrey. discovering magic charms and talismans. uk: shire publications, 1974. lippman, deborah, and paul colin. amulets, charms and talismans: what they mean and how to use

p, 1825, 1840. lamb, geoffrey. discovering magic charms and talismans. uk: shire publications, 1974. lippman, deborah, and paul colin. amulets, charms and talismans: what they mean and how to use them. new york: m. evans, 1974. lockhart, j. g. curses, lucks and talismans. london: geoffrey bles, 1938. reprint, detroit: singing tree press, 1971. pavitt, w. t, and kate pavitt. the book of talismans, amulets, and zodiacal gems. london: rider, 1914. reprint, detroit: tower books, 1971. reprint, north hollywood, calif: wilshire publishing, 1972. regardie, israel. how to make and use talismans. london: aquarian press; new york: samuel weiser, 1972. sepharial [w. g. old. the book of charms and talismans. london: w. foulsham, 1923. reprint, new york: arco, 1971. waite, a. e. the occult science. lon

ven preeminence over the power. it is said a real seeker of wisdom knows the power (te) but seeks the way (tao. one should not strive for wealth or prestige and that aggression is to be avoided. as part of the taoists practice, followers have incorporated lifestyle rituals, such as vegetarianism, herbal and tactile medicinal approaches, good moral conduct, and the use of appropriate incantations, amulets, and charms. t ai chi ch uan, with its fusion of energetic and relaxed exercise, has provided a means of increasing and enhancing ch i (or qi, the vital force of life. the overall goal of taoists life is to attain harmony with the tao. this means one must desire nothing, live simply, and act by not acting. it is a practice where solitude and individualism is cherished and where the upper c

ints, whose followers are commonly called mormons. smith used the stones to translate the book of mormon from what was claimed to be golden tablets with writing in a reformed egyptian text. urine urine has long been credited with magical and medicinal properties. it has been featured in black magic rituals. it has been mixed with wine, herbs, or oils; used as an ointment and in pills; employed in amulets, talismans, and charms; and used in aphrodisiacs and fertility potions. medicinally, urine has unusual properties. it contains ammonia, which can neutralize acids, and is usually free from bacteria, thus has disinfectant properties. women have drunk urine from their husbands to speed up childbirth or have been given their own urine to relieve hysteria. male urine contains androsterone, a m

priestesses (variously termed in the different islands, who performed the rites for the higher deities; medicine men, who dealt with lower evil spirits (the cause of disease and harm to individuals; and sorcerers, who were supposed to attack tribal enemies but sometimes, for a price, attacked individuals with their magical powers. the sorcerer (obayifo) worked clandestinely at night. people wore amulets to protect themselves. the priest supplied the amulets and often worked to counter the effects of the sorcerer. in africa, this religion permeated tribal life. religious practice included obeah (magic, possession of certain people by the deities (similar to mediumship, and communication with and guidance from ancestor spirits. in the new world, such religion was at best distasteful to the

FRATER U D PRACTICAL SIGIL MAGIC

nce of desire. sigil magic is primarily success magic. it aims at achieving very tangible and verifiable results. accordingly, sentences of will should be concrete and specific. ambiguity will confuse the unconscious and may lead to only partial success at best, 20/ practical sigil magic ll is advantageous since the injunction given become ill, h but say gthis my wish to remain healthy. h ans and amulets is commonly defined in that t experience has shown, as mentioned in chapter 1, that it is advisable to begin each sentence of desire with the same formula; in our example it was gthis my wish. h one might also simply say gi wish c h or git is my will c h or something similar. specifically mentioning the wi to the unconscious is clearer and easier to understand. feeble phrasings such as gi

ernalized a sigil, you should not think of the glyph itself nor of its content. since most people have a rather bad memory for complicated symbols and glyphs (painters, graphic artists and others who are particularly visually gifted or working in this field excepted, forgetting the sigil itself won ft presen ple the faster you forget the sigil, the more effective the operation. as with talismans, amulets and magical rituals in general, the intent to forget a desire or magical operation is one of the greatest tasks for a magician if s/he wants to experience success quickly. experience with meditation and thought control will certainly pay off now. you may have h eard the story of the man who came to his guru and asked him what to do to become enlightened. gnothing, h the guru answered gjust

or blood or sa nothing but well intentioned amateur work. now we may use the same technique with sigils by employ of behavior or perception. after charging the sigil, you place it in a prominent position until you are no longer consciously aware of it. as mentioned previously, you may also engrave the glyph on the outer side of a ring or into a metal plate as a talisman, etc. sigils and talismans/amulets basically, it is of no importance at all which material you use d. if you are a traditionalist-purist and want to use virgin parchment, you may do so, of course, but normal paper is quite good enough.7 after activation, sigils are usually burned or otherwise destroyed, but you can also make talismans and amulets out of them. in this case, you will want to use more durable materials. one wa

nto the wrong hands. it cians h with the least practical experience who shout the loudest that a gcorrectly protected h magical weapon never would get into the wrong hands in the first place. unfortunately, this is not necessarily the case. every beginner in ceremonial magic learns that his/her rituals will attract astral entities just as light will attract moths. with magical weapons, talismans, amulets and other appropriate tools, the case is quite similar: some people are fascinated by them beyond sensible control. it is of little use to warn people never to touch the magically charged tools of a sorcerer without his/her permission, for proscriptions will usually make the whole thing seem a lot more attractive. it is of far lesser importance that a magician may have 40/ practical sigil

gils, you don ft have to make tiresome last provisions concerning what should be done about them after your death so that they will be properly deactivated or handed over to the proper magical heir, etc. while sigils might show up again in your consciousness sometimes, this is quite harmless i have never observed sigils developing a totally independent existence, going off on their own, etc, like amulets, magical daggers, and the like are sometimes wont to do. now, what about controlling your own success? basically, the same rules are applicable here as in more the magical trance/ activating the sigils/ 41 moment you realize your s sman spare could bring forth a cloudburst within inutes with the aid of sigils. he also succeeded, using is method, in evoking demons at a flinch. nevertheless

GILBERT THE MAGICAL MASON

beings more spirit255 ual than man, the human soul and its several aspects or parts; concerning pre-existence and re-incarnation, and the several worlds or planes of existence.thenthe practical kabalah teaches the relations between letters and numbers and the modes of their inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which with the tarot, formed the basis of medieval magic. for those who donotwish to read any kabalistic work as a whole but rather to glean a general view of the philosophy, there are two standard works, one in english, by dr ginsburg, a very complete and conciseresumeof the doctrines; and one in french by adolph fra

rods, carried them in a bag and required some boy he met on the road to draw one out. pharmakeia enchantment by drugs is reckoned among divinations; medi255 cated compounds were administered internally, either openly or by stealth, to create love and passion, or to cause enmity, or to produce dreams on certain subjects. leaves of the herb calledmolyandofthelaurel, also jasper stones were worn as amulets to ward off the effects of other charms used maliciously.thecannabis plant or indian hemp was given to produce mystic visions. enchanted girdles were alsosupplied by magicians to bestow foresight to the wearer and to keep dangers away from him. chiromancy an art which is still popular, professes to discover from the marking on the palms of the hands the future events of the life, and also

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

e blossoms one sees in the year should furnish a remedy for fever. sup. t, 695. 718. 781. 1018; conf. the 2i grains of rye, p. 1164. at the vogelsberg gouty persons wear on the ring-finger of the right hand iro7i rings made out of 7iails on which men have hung themselves. gout-charms are worn on the breast, wrapt in unbleached linen, with flaxen threads without a knot. both fall under the head of amulets and adligatio. healing girdles were already known to marcellus, as. horn. 2, 28. diseases and remedies are also buried in the ground: in the ant-hill. sup. i, 861. of this class is a cure of epilepsy performed in the 10th cent, by burying peachblossoms, which ratherius in praeloquiis lib. 1 (ed. mart, et dur. p. 808. ed. bailer, p. 31) relates doubtingly: factum sit, infectum sit, narratum

tooth that is pulled out into the bark of a young tree (630. the people have many such specifics for hiccough, earache, toothache, etc, i, 151. 211. 280. 581-4. 722. 950 (see suppl. remedies are very often tied on, are tcorn. fastened round the arm, neck, or waist. these the writers of the early mid. ages call ligantenta, ugatiirae, pjiyladerla 'puxakrypta are preservatives, protective pendants, amulets, often of thin metal plate (blech, so that ohg. glosses render them])leli ]plehjur, but also of glass, wood, bones, herbs, silver and gold; ugaturae apparently mere ties of thread. the later word is an-gehenke* wanley p. 75 (conf. 220) cites a' tractatus idparti fabulosus: medicina ex quadrupedibus' mit der belchen (fulicae atrae) fiiezen wirt dein man mazleide buoz' ls. 3. 64. 3 herodotus

isque arboribus, maleficium aut diversa ligamenta aut etiam scripta in contrarietatem alterius excogitaverit facere' in lex sal. 22, 4' si quis alteri aliquod maleficium superjactaverit, sive cum ligaturis in aliquod loco miserit' the indiculus (sup. b; int. 43 and p. 195) speaks of such ligaturae and nefaria ligamenta, both healing and hurtful; kopp's palaeogr. 3, 74 seq. gives other passages on amulets and ligatures. hincmar 1, 654 says' turpe est fabulas nobis notas referre, et longum est sacrilegia computare, quae ex hujusmodi de ossihus mortuorwn atque cineribus carhonihusqne extinctis (supra p. 621. cum jiluus colorum multiplicium, et herhis variis ac cocleolis, et serpentum particahs composita, cum carminibus incantata deprehendentes comperimus' these particoloured threads remind on

p. 621. cum jiluus colorum multiplicium, et herhis variis ac cocleolis, et serpentum particahs composita, cum carminibus incantata deprehendentes comperimus' these particoloured threads remind one of virgil's verse' terna tibi haec primum triplici diversa colore licia circumdo/ and' necte tribus nodis ternos, amarylli, colores (eel. 8, 73-7^ if it was the romans that taught our fathers the use of amulets, they must have done it very early, for what says boniface? epist. 51 (an. 742' dicunt quoque se vidisse ibidem mulieres pagano vitii phyladeria et ligaturas in brachiis et cruribus ligatas habere, et publice ad vendendum venales ad com- 1 among the lettons the bride on her way to church must throw a bunch of coloured threads and a coin into every ditch and pond she sees, and at each corne

HANDBOOK OF EGYPTIAN MYTHOLOGY

walls.68 the temples of tanis were adorned with middle and new kingdom statues brought from all over egypt. this was probably more than an economy measure. the reuse of old royal statues gave new structures an instant past and invoked the protective presence of the royal ancestors. in spite of this tendency to look back on past glories, innovations did appear among small objects. a wide range of amulets in the form of deities was introduced during the third intermediate period. these were probably used to protect the health and safety of the living as well as the bodies of the dead. some of the amulets depict mythological episodes such as those in which horus harpoons seth or isis nurses the baby horus in the marshes.69 the choice of such amulets suggests a widespread knowledge of the sto

rate tombs, where they were rediscovered in the nineteenth century ce. 68. the burial equipment from these tombs, which includes splendid jewelry with mythological motifs, is displayed in the cairo museum. hardly any royal tombs from the rest of the first millennium bce have survived in egypt, but it is known that underworld books continued to be used on royal sarcophagi. 69. for examples of such amulets, see c. andrews, amulets of ancient egypt (london, 1994, pls.80, 101. 70. for the myth of atum s creating life with his hand, see creation under linear time in mythical time lines. the word for hand was feminine in egyptian. for further information on these powerful royal women, see g. robins, women in ancient egypt (london and cambridge, ma, 1993, chap. 8. 71. for a translation of this in

en in adversity and by believing the serpent s message of hope. in most egyptian tales, intelligence and natural eloquence or book learning are more admired than feats of arms or willingness to die with honor. the main characters are often priest-magicians (see imhotep and magicians in deities, themes, and concepts) who deal with threats from ghosts, demons, and foreign sorcerers by using spells, amulets, and rituals. the ability to communicate with supernatural beings is the basis of their power. some stories feature magicians who are able to see the true forms of the gods or enter the duat while still alive, but egyptian literature is full of warnings about the misuse of such powers by the magicians or their royal patrons. magical tales were often set in the time of famous kings, such as

figures, monkeys, or kittens. in the first millennium bce, the joint deity horus-bes figured in magic as a divine healer and protector. egyptian old wives probably told stories about the antics of bes, but they do not survive in the written record. the evidence for dwarf deities is mainly pictorial. they appear on magical objects, bedroom furniture, and items used to contain or apply makeup. bes amulets and figurines were popular for over 2,000 years. some women even decorated their bodies with bes tattoos to improve their sex life or fertility. 118 handbook of egyptian mythology the masklike face of bes has wide eyes, a flat nose, and a projecting tongue. it is framed by hair that sometimes looks like a lion s mane. originally bes may have been a dwarf wearing the entire skin of a lion o

whole cosmos in danger. horus was sometimes said to have rescued his own eye, but the idea that it was restored by another deity was more common. this whole or completed eye was known as the wedjat (udjat. the wedjat eye could represent almost any aspect of the divine order, including kingship and the offerings made to the gods and the dead. it also became one of the most popular of all egyptian amulets. two versions of horus are known: with eyes (khenty-irty) and without eyes (khenty-en-irty. they could be represented by an ichneumon, an animal noted for its keen sight, and a type of eyeless shrew. the vengeful horus khenty-en-irty was one of the gods who perpetually tortured the evil dead. horus the elder was said to have one green eye and a lesser white eye. green was sometimes equival

es. her sacred animal may originally have been some kind of mongoose, but she was later depicted as a cheetah or a lynx. as the divine executioner, mafdet served justice by running down and slaughtering the enemies of ra. her symbol was a harpoon fixed to a block. the coffin texts mention pakhet the great who hunts by night as a lioness or a panther. her name means the one who scratches. the claw amulets worn by egyptian queens and princesses may evoke the protective might of this goddess. the lion-headed barque of pakhet provided an escort for the solar barque. like other feline deities, she could also take the form of the fire-spitting cobra who protected the sun god s heirs. unnamed lions, lionesses, panthers, and cats are shown on magical objects fighting the traditional enemies of the

mummy to akh (transfigured spirit. in the book of the dead, khepri is invoked to overcome the intense fear of putrefaction. the deceased declares that his corpse will not decay because i am khepri. my body parts will continue to exist. this promise of a permanently renewable life after death made the scarab form of khepri the most popular of all egyptian symbols. millions of scarabs were made as amulets over a period of 2,500 years. khepri had no temples of his own, but giant stone scarabs were set up in some temple complexes. the famous example by the sacred lake at karnak is close to an underground chapel that represented the duat (the underworld. in a very secret ritual, the cult image of amun-ra would descend into this chapel and return transformed into khepri, who emerges from the ea

n offering ritual. chicago: 1990. primary sources: ct 80; bd 125; eloquent peasant; solar hymns; amenemope; hibis hymn (to maat) mafdet mafdet was a goddess who butchered the enemies of ra. see also feline deities magicians ancient egyptian heroes were usually magicians rather than warriors. deities such as isis and thoth were presented as powerful magicians, and the dead needed to use spells and amulets to survive in the afterlife. at a time when reading was a rare skill, book learning of all kinds was associated with magic. historical figures with a scholarly reputation, such as the third dynasty official imhotep, became magicians in legend. the amazing powers attributed to the ritual specialists known as lector priests were the subject of many tales. a cycle of middle kingdom stories se

minate his rival, horus, leads to the unnatural birth of the moon god thoth. from the late new kingdom onward, ritual scripts and narrative myths deal with attacks by seth on the body of osiris. secretions from the corpse were said to play a vital role in making the nile rise, crops grow, and women conceive children, so these were attacks on life itself. seth disguises himself to try to steal the amulets protecting the body of osiris. he is always recognized and brutally punished by anubis and thoth. at edfu the priesthood of horus celebrated a day of castrating seth and reducing him to pieces in retaliation for seth s mutilation of the body of osiris and the eye of horus. the actual ritual involved the sacrifice and dismemberment of a wild ass in front of a cult state of osiris. by the gr

xample as a just judge and an incorruptible official. he lifted maat, the goddess of justice, to her father, ra. thoth was responsible for framing and enforcing the laws of maat. in this role he could be either a gracious peacemaker or a merciless executioner. during the conflict between seth and osiris, thoth acted as the advocate of the murdered osiris before the divine tribunal. his spells and amulets prevented seth from destroying the mummy of osiris in its eternal resting place. thoth gave his protection to isis and healed her infant son, horus, in the marshes of chemmis. the new kingdom story, the contendings of horus and seth, pictures thoth as the secretary of the ennead of heliopolis. he writes several letters on behalf of the ennead as they struggle to decide between horus and se

HEAVEN HELL

tism of the egyptians made them cling to their ancient beliefs during this period of stress, but p. 7 no important pyramids were built, and very few private funeral chapels were maintained at expensive rates, and the souls of the dead were committed to such protection as could be obtained by the prayers of their relatives and friends, and by the utterance of religious formulae, and by inexpensive amulets. with the rise to power of the princes of thebes, things took a turn for the better so far as worship in the temples and the care for the dead were concerned. so soon as they had overcome their enemies the princes of herakleopolis, and their confederates the princes of asyut, and had firmly established themselves on the throne of egypt, they sent men to reopen the quarries in the first cat

, and it is far more probable that he believed every religious or funeral text to have its own special value as a means of p. 26 salvation, and that he selected for inscribing on the walls of his tomb and sarcophagus those which he thought would bc the most likely to secure for him in the next world an existence which would be at once happy and everlasting. therefore seti i. provided himself with amulets, ushabtiu figures, magical formulae, pictures of gods and fiends to be used in working sympathetic magic, religious formulae and copies of hymns and funeral works, an inscribed tomb and sarcophagus &c; in fact, he was painfully anxious to omit nothing from the inscriptions in his tomb which would propitiate any god, or appease the wrath and turn aside the opposition of any of the fiends wh

, e.g, heliopolis, memphis, herakleopolis, abydos, etc, each possessing its own "other world" and gods of the dead, and all these had to be considered by the theologians who formulated general plans of the tuat. how the egyptians imagined the dead to live in the tuat, or upon what, is not clear, but they seem to have thought that all their wants could be provided for by the use of words of power, amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the

out to undertake the journey through the tuat, and that we are standing at the entrance to the first division awaiting the arrival of the boat of the sun-god, on which we hope to have permission to travel. every funeral rite has been duly and adequately performed, the relatives and friends of the deceased have made the legally appointed offerings, and said all the prayers proper for the occasion, amulets inscribed with magical names and formulae have been attached to the body, copies of sacred writings have been laid on it or near it in the tomb, the priests have said the final words which p. 104 will secure for the soul a passage in the boat of ra, and a safe-conduct to the abode of the blessed, whether this abode be in the boat itself or in the kingdom of osiris. the result of all these

untain and call manu, or the mountain of the sunset. at this place are gathered together numbers of spirits, all bent on making their way to the abode of the blessed; these are they who have departed from their bodies during the day, and they have made their way to the sacred place in western thebes where they can join the boat of the sun-god. some are adequately equipped with words of power, and amulets, and their ultimate safety is assured, but others are less well provided, and it will be the fate of many of these to remain in the place wherein they now are, and never to enter the house of osiris or the boat of ra. they will not suffer in any way whatsoever, but will simply remain there, protecting themselves as best they can by any words of power they may possess until such time as the

INITIATION INTO HERMETICS

pace b. distant effect through magic mirrors c. different tasks of projection through the magic mirror step ix magic psychic training 1. deliberate separation of the astral body from the material body 2. impregnation of the astral body with the four divine fundamental qualities step ix magic physical training 1. treatment of the sick with the electromagnetic fluid 2. magical loading of talismans, amulets& gems 3. wish realization through electromagnetic balls in akasa( volting) step x magic mental training 1. elevation of the spirit to higher levels step x magic psychic training 1. conscious communication with the personal god 2. communication with deities &c step x magic physical training 1. several methods for acquiring magic faculties epilog step i let us now turn to the practical side

ad, etc, could only do so by considering the universal laws, their powers and fluids, and here it did not matter at all whether the realization of their faith played any part, consciously or unconsciously, or if the living word quabbalah was the important factor. it does indeed depend on the magician s degree of development how far the miraculous healings can reach. 2. magic loading of talismans, amulets& gems the belief in talismans, amulets and jewels goes back to time immemorial and has its origin in fetishism that is still widespread among primitive races. the belief in a talisman and similar things has survived from these earlier stages to the present day, but modified its character according to the modern style of life. what else but talismans are all the mascots, pendants, rings and

. if he wishes to, he can load any stone, even the one that seems to be most unfavorable from the astrological point of view, magically to such a degree that certain results can be accomplished no matter whether the person does or does not believe in the result; there will always be the outcome the magician orders and nothing else. having interpreted the different kinds and variants of talismans, amulets, pentacles and precious stones, let me talk about several loadings of which i am going to quote 10 kinds: 1. loading with the mere willpower in connection with imagination. 2. loading with the help of timed accumulation of the vital power and wish-impregnation. 3. loading by binding elementals, elementaries, beings due to accomplish the desired result. 4. loading with the help of individua

ISIS UNVEILED

nd ministers, j. b. gross* which rails against all investigation "as a useless or a criminal labor, whenever it is to be feared that it will result in the overthrow of pre-established systems of faith" on the part of the scholars it is the same apprehension of the possible necessity of 197. initiate* uid leen. 199. t\t btatkm rtligwa. digitizecoy google ji7stin martyr's confession about thetjrgic amulets 07 having to modify some of their erroneoiuly-establiahed theories of sci- ence "nothing but such pitiable prejudice" says gross "can have thus misrepresented the theology of heathenism, and distorted nay, caricatured its forms of religious worship. it is time that posterity should raise its voice in vindication of violated truth, and that the present age should learn a little of that comm

cribing the essenes. jesus also divided his followera into 'neo- phytes 'brethren' and the 'perfect' if we may judge by the diflfer- eoce he made between them. but his career, at least as a public rabbi, was of a too short duration to allow him to establish a regular school of his own; and, with the exception, perhaps, of john, it does m>t seem that he bad initiated any other apostle. the gnostic amulets and taliamans are mostly the emblems^ the apocalyptic allegories. the 'seven vowels' are closely related to the 'seven seals; and the mystic title abraxas partakes as much of the composition c^ skvm ham-tnxjaoraah 'the holy word' or ineffable name, as the name called: the word of god, that "no man imew but he hirmdf* as john ex- it would be difbcult to escape from the well-adduced proofs t

rsts had inoculated with a holy horror of any form of images, would have considered it sacrilegious to represent in any way or shape their master. the only authorized image of jesus, even in the days of tertullian, was an auegorical representation of the 'good shepherd" which was no portndt, but the figure of a man with a jackal-bead, like annbis" on this gem, as seen in the collection of gnostic amulets, the good shepherd bears upon his shoulders the lost lamb. he seems to have a human head upon his neck; but, as king correctly observes "it only seems k) to the uninitiated eye" on closer inspection, he becomes the double-headed anubis, having one head human, the other a jackal's, while his girdle assumes the form of a serpent rearing aloft its created head "this figure" adds the author of

small manuscripts placed in the hands of the neophytes who were candidates for the initiations into the mysteries, and which contained the aporrheta, the revelations of some important rites and symbob. for why should matthew take such precautions to make them 'aecret' were it otherwise? primitive christianity had its grip, pass-words, and degrees of initia- tion. the innumerable gnostic gems and amulets are weighty proofs ot it. it is a whole symbolical science. the kabalists were ttie first to embellish the universal logos* with such terms as 'light c^ light' 480. origenu aiamantii, in lticam, ii, p. 150 (cftp. iii. bomu. xxiv: parii, 1574. 481. codae naiaraetu, i. p. 23. 482 "afur the way which they call here, to warship i the god at my htben (aelt, xitt, 14. 483. coder neaaranu, i, p

ecent gooatic figmenti, were indeed boly mmes bormwed from the moit ancient formulae of the east. pliny miut allude to them whea be mentions the virtues ascribed by the magi to amethysts engraved with the namei of the sun and moon, names not expressed in either the greek or latin tongues. nat. hi t, xzxviii, 41. in the 'eternal sun' the 'abraxai' the' adotuti' of these gems, we recognise the very amulets ridiculed by the philosophic fliuy th gnoritos etc, p. 283; 2nd ed) viittiut (miracles) as employed by irenaeus. digitizecoy google 234 ms dntehed the whole is surrounded by the makd-samtidra, or the great ses the astral light and ether of the kabalists aod adeiitists; and within the central drclea appears 'the likeness of a man' he is the achamoth^ the gnostics, the twofold unity, or the

the four hebrew letters composing the holy word. the famous lady ellenborougfa, known among the arabs of damas- cus, and in the desert, after her last marriage, as barumm medjouyi, had a talisman in her possession, presented to her by a 'druze[*hamza-ite] from mount lebanon. it was recognised by a certain sign on its left cor- ner to belong to that class of gems known in palestine as 'mesaianie' amulets of the second or third century, b.c. it is a green stone of a pen- tagonal form; at the bottom is engraved a fish; higher, solomon's seal* 65s. dagoba ii a niull temple of lobular fonn, in which are preoerved the relics of gautama. 659. prachtdai are buildings of all naes and foniu; like our mauaoleunu, and are taoed to *otive offeringi to the dead. 660. tbe tumndiiuc recorda daim that, af

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f criticism, in the time-out-ofmind antique and quaint cities of the extinct peoples and of the forgotten religions in central america: the sun or fire-worship of the peruvians, and their vestal or virginguardians of the fire; the priestly fire-rites of the mexicans, quenched by cortez in the native blood, and the context of their strange, apparently incoherently wild, belief; the inscriptions of amulets, on rings and on talismans; the singular, dark, and, in many respects, uncouth arcana of the bohemians, zingari, gitanos, or gipsies; the teaching of the talmud; the hints of the cabala: also that little-supposed thing, even, meant in the british golden collar of s.s, which is worn as a relic of the oldest day (in perpetuation of a mythos long ago buried-spark-like-and forgotten in the dus

tered the temple. see plutarch de e apud delph. lord monboddo s origin and progress of language (1774, vol. ii. p. 85, refers to this letter e. fig. 172. the delphic e means the number five, or the half of the cabalistic zodiac, or the five ascending signs. this delphic e is also the seleucidan anchor. it was adopted by the gnostics to indicate the saviour, and it is frequent in the talismans and amulets of the early chris- fig. 173. tians. it is one of the principal gems of the gnostics, and is a cameo in flat relief. one of the charges against the knights templars was as follows: that they bound, or touched, the head of an idol with cords, wherewith they bound themselves about their shirts or next their skins( processus contra templarios, dugd. monast. ang. vol. vi. part ii. pp. 844-846

ts impression one of the tokens serving for mutual recognition mentioned by epiphanius. neatly engraved in a beautiful red sard, fashioned to an octagon form; phallic idols. 275 a shape never met in the class of antique gems, though so much affected in mediaeval art, on account of its supposed mystic virtues (the gnostics, p. 201. fig. 252. one of the gnostic gems, reputed the most efficacious of amulets, is of red jasper, and presents the gorgon s head( gorgoneion, with the legend below, arhgo roromandarh i protect rhoromandares. in india, the great abad is bhudda, bauddha, buddha, or baddha. there is a connection suggested here with the abaddon of the greeks. in the same way, a relation may be traced with budha s spiritual teacher; who was the mythic pythagoras, the originator of the sys

K AMBER THE BASICS OF MAGICK

. working with the power a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spellcraft b. words of power and affirmations, charms and incantations c. dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talismans; power objects or "psychic batteries" h. healing 1. psychic (visualization, laying on of hands) 2. herbal 3. energy channeling iwht auras and chakras 4. color therapy the basics of magick get any book for free on: www.abika.com 3 5. other systems listed above i. divination 1. scrying 2. astrology 3. tarot 4. runesticks 5. lithomancy (casting the stones) 6. i ching 7. other sy

LAITMAN M BASIC CONCEPTS IN KABBALAH

ot more than he did, they did not receive permission from above. the ban, the creator s personal secret, means that kabbalistic secrets are only revealed to those who are devoted to the creator and revere him. this is the most important reason for keeping kabbalah s secrets from a wide circle of people. many frauds used kabbalah in their own interests by luring simpletons with soothsaying, making amulets, saving people from the evil eye, and other so-called miracles. originally kabbalah was concealed for this very reason. therefore, the true kabbalists committed to subjecting their disciples to very stringent tests. this explains why even the few people in every generation granted permission to study kabbalah were sworn not to reveal even a small detail of it, which fell under the three ab

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ote sefer ha zohar (the book of splendor. kabbalah thrived in the 16th century israeli town of safed, led by the kabbalist rabbi yitzhak luria ashkenazi, the ari (1534-1572. he presented his method in his books, and today the wisdom of kabbalah is founded on the lurianic kabbalah (the kabbalah of the ari. lurianic kabbalah relates to kabbalah as a science there is no meditation, chanting, charms, amulets or magical drawings of letters. rabbi yehuda ashlag (1884-1954, known as baal hasulam (owner of the ladder) for his sulam (ladder) commentary on the zohar, paved the way for our generation. his writings enable all of us to connect to the ancient, authentic sources that the past giants left behind. the kabbalah that we study today contains the same knowledge that was passed on from abraham

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

he hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hands stood in houses to ward off evil. this amulet derives from the instinctive gesture to put the hand in front of the face to ward off the evil eye. the position of the fingers on these pre- christian amulets was the same as that used today for blessing, namely with the thumb and first two fingers upright and the other two fingers closed. arabian amulets included dust gathered from tombs and carried in little sacks as protection against evil. also worn were pieces of paper on which were written prayers, spells, magical names, or the attributes of god, such as the compassionate and the forgiver

warding off the evil eye also. witch balls are bright reflecting balls of glass that one often sees hanging up in antique shops. their purpose was to ward off the evil eye by reflecting it back to the source. it was believed that the glass ball would attract to itself all the influences of ill luck that would otherwise have fallen upon the household. early christians continued to use many of the amulets of the ancients. the medieval catholic church promoted the use of numerous holy charms including rosaries and holy relics. the most common charm was the agnus dei, a small cake of wax originally made out of passover candles, bearing images of the lamb and flag. when blessed by the pope, the agnus dei protected the wearer against attacks by the devil, thunder, lightning, fire, drowning, dea

arms including rosaries and holy relics. the most common charm was the agnus dei, a small cake of wax originally made out of passover candles, bearing images of the lamb and flag. when blessed by the pope, the agnus dei protected the wearer against attacks by the devil, thunder, lightning, fire, drowning, death in childbirth, and other dangers. in the seventeenth century, rosaries were blessed as amulets against fire, tempest, fever, and evil spirits. the idea that a charm needed to be consecrated in order to be effective is behind the belief that a lucky charm that someone gives one is more potent than one bought for oneself. the thought of the goodwill behind the gift has in a sense consecrated it. bells have long been used as amulets to protect children, as well as horses, camels, cows

f the majority of grimoires was to teach magicians how to summon and control the power of spirits and demons. the sources were ancient egyptian,greek,hebrew, and latin texts. the rituals illustrated in grimoires are usually very complicated. they suggest ways of dressing and of behaving during and prior to evocation ceremonies. they contain prayers and incantations, directions for the creation of amulets, instructions on how to sacrifice animals, and provide lists of demons and spirits who can be summoned through the grimoire. grimoires users were not necessarily devilworshipers. very often their intent was to summon a demon and, after making a pact with him, deceive him and take advantage of his powers. the handbooks gave readers the instructions necessary to carry out this trick. grimoir

fe of adam who refused to accept her subservient role. adam then ejected her, and god created eve as a more obedient helpmate. lilith is then said to have copulated with lucifer and his demons, producing hundreds of lilin, demonesses who became the succubi of both jewish and medieval christian legend. she was regarded as a queen of evil spirits, from whom the jews protect themselves by the use of amulets engraved with the names and images of the three angels sanvi, sansavi, and semangelaf who god allegedly sent to bring her back to eden after she deserted adam. during the eighteenth century, a common practice was protecting new mothers against lilith with such amulets, and sometimes magic circles were drawn around the bed in order to protect the newborn child. it was believed that if a chi

he souls there enjoyed a luxurious tropical garden. although there was apparently no notion of an afterlife retribution, the northern land of the dead and ultimate destiny of the majority of people, mictlan, was distinctly unpleasant. the deceased took four years to traverse nine intervening, subterranean realms containing mountains, ferocious beasts, and chilling winds. the dead were buried with amulets and cremated dogs to help them during their journey. milton, john 175 for further reading: edmonson,munro s. the mayan faith. in gary h. gossen, ed. south and meso-american native spirituality. new york: crossroad, 1993, 65 85. eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. hultkrantz, ake. the religions of the american indians. 1967. berkeley: university of califor

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

en sources, from inside and outside scandinavia and 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 und

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

nation, and they believed they could foretell future events, impending evils, etc. for as in the supreme mind everything is simultaneous and spaceless, the future is therefore present in that mind; and they thought that while the human mind was absorbed in the supreme by contemplation, by that union they were enabled to know all the future. nearly all that is represented in our tablet consists of amulets which, by analogy above described, would inspire them, under the described conditions, with the virtues of the supreme power and enable them to receive good and avert evil. they also believed they could in this magical manner effect cures of diseases; that genii could be induced to appear to them during sleep and cure or teach them to cure the sick. in this belief they consulted the gods a

s their structures into his own body he first gains control over the mumia, or etheric double, of the animal or plant. having obtained this control, the human organism then diverts the flow of the arch us to its own uses. paracelsus says "that which constitutes life is contained in the mumia, and by imparting the mumia we impart life" this is the secret of the remedial properties of talismans and amulets, for the mumia of the substances of which they are composed serves as a channel to connect the person wearing them with certain manifestations of the universal vital life force. according to paracelsus, in the same way that plants purify the atmosphere by accepting into their constitutions the carbon dioxid exhaled by animals and humans, so may plants and animals accept disease elements tr

inharmonies of the bodies were neutralized by chanting spells and intoning the sacred names or by playing upon musical instruments and singing. sometimes articles of various colors were exposed to the sight of the sick, for the ancients recognized, at least in part, the principle of color therapeutics, now in the process of rediscovery. the third method was with the aid of talismans, charms, and amulets. the ancients believed that the planets controlled the functions of the human body and that by making charms out of different metals they could combat the malignant influences of the various stars. thus, a person who is an mic lacks iron. iron was believed to be under the control of mars. therefore, in order to bring the influence of mars to the sufferer, around his neck was hung a talisma

bbalah instructed those who studied its lore in the power, magnitude, and actual substance of the sidereal bodies, and also revealed the mystical constitution of the planet itself. the fifth, or magical qabbalah, was studied by such as desired to gain control over the demons and subhuman intelligences of the invisible worlds. it was also highly valued as a method of healing the sick by talismans, amulets, charms, and invocations. the sepher yetzirah, according to adolph franck, differs from other sacred books in that it does not explain the world and the phenomena of which it is the stage by leaning on the idea of god or by setting itself up as the interpreter of the supreme will. this ancient work rather reveals god by estimating his manifold handiwork. in preparing the sepher yetzirah fo

MASTERING WITCHCRAFT

e. l the witches' spellbook- known variously as a witches' bible, workbook, liber spirituum, or book of shadows. with these simple though basic tools you will be able to manufacture all the other magical artifacts that are mentioned in the following pages; the wand, the speculum, the candlesticks, the pentacle, the mandragore, and the alraun, and all the talismans, philters, incenses, images, and amulets that will be your general stock in trade. the ways and means to manufacture such things will be discussed under the specific headings throughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, w

finitely something more than a mere casual overlooking, and should not be treated as such. magical "overlooking" of the general type, ill-wishing, let us call it, can be guarded against with a special overall field of witch power, which acts rather on the analogy of a blanket insurance policy. this is accomplished by fortifying yourself and your home with charged protective power objects known as amulets. these are similar to the power objects encountered on a previous page save for the fact that they are charged solely with the intention of inducing a state of harmony, generosity, expansiveness, security, and optimism in the deep minds of those in their vicinity. that frame of mind most likely to lead to lucky breaks occurring in fact. most novice witches carry luck amulets of this sort a

ements such as the latter are, however, stronger stuff, partaking more of the nature of items of defence rather than beneficence. similarly, the irreplaceable pentacle, used as a door symbol, also comes under this defence heading. but more of these later. the english holystone itself bears ample witness to its country of origin's preoccupation with the art of pun making, even at an early age. the amulets themselves are in fact simply stones with holes in them. but (and this is the important part, in order to be effective amulets, they must first have been formed by natural process, that is, the erosion of wind and water; and second, they should also be found by the user rather than bought. certain flints are often best for this; these are quite common in some types of terrain, and can ofte

receives its "consecration" or magical charge, during its actual use in fishing. these floats are usually made of green bottle-glass, and again, may sometimes be discovered in junk or antique shops if you are persistent in your search. they should also be hung up "in hertha's name" before leaving this general magical protection section, i should mention briefly a few of the more popular portable amulets which may be worn by the budding practitioner. most witches usually collect a formidable arsenal of these over the years, wearing them singly or in various combinations as the mood strikes them. the witch pendant and ring will generally serve as your main protective devices, talismanic in this case, but you may combine their effects with those of the following amulets if you so wish. perso

our preparations ready well before. consult an astrological ephemeris, nautical almanac, or your local newspaper for the exact time the sun actually sinks below the horizon. your main defences are going to be the grand magical circle and the pentacle of protection. you will also employ the magical power of iron and protective herbs extensively, plus one or two other little devices; all your earth amulets and magistelli will, of course, be working overtime. first, you must see that the victim or victims all bear upon their breasts the pentacle of protection. here is the manner of its construction: the pentacle of protection on a tuesday or saturday midnight, with the moon waxing, cast and purify your regular circle, using an incense of either pure dragon's-blood resin or one compounded of o

ame. to return to our beleagured witch group, however. having hung your talismanic pentacles about your neck, you should proceed to draw around yourself the grand magical circle. in principle this is identical with the regular variety, save for the fact that it utilizes certain invocations as well as the usual line of blue light. before casting your circle, make sure you have with you all and any amulets you require during your vigil, including your magistellus. though during coven practice the circle can be left and reentered without impairing its efficiency; when used as a means of magical defence, this is quite out of the question, serving as it does a completely different function, namely, that of keeping hostile currents out rather than acting as a lens to focus power within. so decid

at least overnight, and extra quantities of the base added if the result remain too liquid. completed incense and powders should always be stored in wellstoppered, nonporous bottles, labelled distinctly, and protected from bright light at a moderate temperature. here are four examples of different types of compounds which you can make. they are all germane to this chapter, they are in fact herbal amulets of beneficence. first, a herbal mixture which may be placed around the house in sachets or suitable containers, and is both fragrant and traditionally beneficent (it also incidentally makes an acceptable halloween gift to bestow on those who appreciate such matters: to a selection of dried protective herbs of your choice, add two quarts of rose petals. place in a covered, nonporous contain

MORALS AND DOGMA

paradise; the company of the members of the order, magnificently arrayed, and the altar with a fire blazing upon it, as an emblem of the deity. then a new name was given him, and he was invested in a white robe and tiara, and received the signs, tokens, and lectures. a cross was marked on his forehead, and an inverted level, or the tau cross, on his breast. he received the sacred cord, and divers amulets or talismans; and was then invested with the sacred word or sublime name, known only to the initiated, the triliteral a.u.m. then the multitude of emblems was explained to the candidate; the arcana of science hidden under them, and the different virtues of which the mythological figures were mere personifications. and he thus learned the meaning of those symbols, which, to the uninitiated

rns, hidden chambers, chapels, and tombs, the persecuted fugitives found refuge, and there they performed the ceremonies of the mysteries. the basilideans, a sect of christians that arose soon after the time of the apostles, practised the mysteries, with the old egyptian legend. they symbolized osiris by the sun, isis by the moon, and typhon by scorpio; and wore crystals bearing these emblems, as amulets or talismans to protect them from danger; upon which were also a brilliant star and the serpent. they were copied from the talismans of persia and arabia, and given to every candidate at his initiation. iren us tells us that the simonians, one of the earliest sects of the gnostics, had a priesthood of the mysteries. tertullian tells us that the valentinians, the most celebrated of all the

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

soul] from harm. for opposite this gshadow h there is an evil gshadow. h in this context, the two gdoors h (120 permutations of the name elokim) sealing off nukva and protecting it from evil would perhaps correspond anatomically to the cervix or the labia minora. the evil female gshadow h refers perhaps to the feminine evil forces that seek to appropriate male seed for themselves. the traditional amulets and inscriptions (shir hama falot) placed around women in and after childbirth are intended to ward off these evil forces by identifying the woman and her child as allied with holiness. this explains the statement in the zohar that gthe more [the name havayah] extends the better, h23 for it always remains holy. but this is not the case with the states of gevurah [of the name elokim, for th

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

pirit and its inspiration. then does religion, ever one, like the supreme reason, exchange its vestures and abandon old rites to the cupidity and roguery of fallen priests, transformed by their wickedness and ignorance into jugglers and charlatans. we may include among superstitions those magical emblems and characters, of which the meaning is understood no longer, which are engraved by chance on amulets and talismans. the magical images of the ancients were pantacles, i.e. kabalistic syntheses. thus the wheel of pythagoras is a pantacle analogous to the wheels of ezekiel; the two emblems contain the same secrets and belong to the 91 same philosophy; they constitute the key of all pantacles, and we have made mention previously of both. the four living creatures or rather the four-headed sp

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

. the names of the seven angels must be added in hebrew, in arabic or in magical characters like those of the alphabet of trithemius. the two triangles of solomon may be replaced by the double cross of the wheels of ezekiel, which is found on a great number of ancient pantacles and is, as we have observed in our gdoctrine h the key to the trigrams of fohi. precious stones may be also employed for amulets and talismans; but all objects of this nature, whether metals or gems, must be kept carefully in silken bags of a colour analogous to that of the spirit of the planet, perfumed with the perfumes of the corresponding day, and preserved from all impure glances and contacts. thus, pantacles and talismans of the sun must not be seen or touched by deformed or misshapen persons, or by immoral wo

ROBERT KIRK WALKER BETWEEN WORLDS

ouse] after the charm is pronounced; and such creatures readily rage with pain until they die. thus this cheap way of healing distemper without physic [that is, medicine, does, not withstanding, pay the account [in] some other way, by sacrificing something to the original healer, whoever [may] be the [present] instrument [or mediator of healing. to assess these for the present with the briefs and amulets that make men proof against lead bullets, iron weapons, and the like, i will [next] set down [in writing] some of their more remarkable charms and spells as they are usually written and spoken, one in latin [and] another in irish, which i translate. and [i shall also] give the rest [but] only interpreted, for brevity's sate. 1. the general prayer or pater noster, called seachd phaidir, rep

SATANIC BIBLE

worn by the male participants. the robes may be cowled or hooded, and if desired may cover the face. the purpose in covering the face is to allow the participant freedom to express emotion in the face, without concern. it also lessens distraction on the part of one participant towards another. female participants wear garments which are sexually suggestive; or all black clothing for older women. amulets bearing the sigil of baphomet or the traditional pentagram of satan are worn by all participants. robes are donned by men before entering the ritual chamber, and are worn throughout the ritual. men may substitute all black clothing for black robes. black is chosen for the attire in the ritual chamber because it is symbolic of the powers of darkness. sexually appealing clothing is worn by w

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of the natural world. attending a shinto shrine is as much an artistic experience as it is a religious one. while shinto rituals seem to be ancient, many in fact are relatively modern in their origins. much shinto worship takes place in the home. many homes contain shrines called kami-dana, or the kami shelf, where people place offerings of food or flowers and say prayers. the shelf also contains amulets, or ornamental charms, to ward off evil; a mirror, the symbol of the sun goddess, amaterasu; a small replica of a shrine; and any objects that the family has purchased at a shrine. in this way, the family links its home to the shrine. public worship takes place at shrines( jinja. no particular day of the week is set aside for worship. people attend shrines for many reasons. a student, for

SETH IN THE MAGICKAL TEXTS

hkirche, judentum und gnosis (rome, freiburg, vienna 1959) 108. peterson discarded preisendanz' tentative suggestion that =u!tika indicated the sunday. m.w. meyer in the greek magical papyri in translation, ed. h.d. betz (chicago and london 1986) 36, n. 3, simply cites preisendanz without showing knowledge of peterson's article; cf. r. kotanski "incantations and prayers for salvation on inscribed amulets" in magika hiera, ed. c.a. faraone and d. obink (new york-oxford 1991) 137, n. 110. 7 although seth in ancient egypt could be reconciled with horus and seen as the defender of the solar bark, his cult seems to have disappeared after the assyrian period and the god himself began to be turned into a demon; see h. te velde, seth, god of confusion, probleme der agyptologie 6 (leiden 1967) 139

o light on the phrase "jesus who is aberamentho" the net conclusion of the present article is that neither seth, the son of adam, nor christ is ever welded with the egyptian god seth-typhon. ann arbor jarl fossum brian glazer 412-418. for the palindrome beginning with this name, see now also p. mich. xvi.757 j 1 (suppl. mag. ii.48) and suppl. mag. ii.95.14-16. 31 see c. bonner, studies in magical amulets (ann arbor 1950) 203. the amulets show the sun god iao-harpocrates. doresse did not cite this evidence either. 32 the name is the first part of a palindrome; for the decipherment of which see tardieu "aberamentho" 416. in the glossary at the end of the greek magical papyri in translation, it is said that "no meaningful decipherment of the word has been put forward (331. for thoth's connect

SIR WALLIS BUDGE EGYPTIAN MAGIC

, k.c.b, f.r.s, etc, etc, etc, a token of esteem for a great astronomer, and a mark of true regard for a friend. p. vii preface. a study of the remains of the native religious literature of ancient egypt which have come down to us has revealed the fact that the belief in magic, that is to say, in the power of magical names, and spells, and enchantments, and formula, and pictures, and figures, and amulets, and in the performance of ceremonies accompanied by the utterance of words of power, to produce supernatural results, formed a large and important part of the egyptian religion. and it is certain that, notwithstanding the continuous progress which the egyptians made in civilization, and the high intellectual development to which they eventually attained, this belief influenced their minds

s of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his enemies, and had risen from the dead, and had become the god and king of the world which is beyond the grave; and that, although they believed all these things and proclaimed their belief with almost passionate earnestness, they seem never to have freed themselves from a hankering p. xiv after amulets and talismans, and magical names, and words of power, and seem to have trusted in these to save their souls and bodies, both living and dead, with something of the same confidence which they placed in the death and resurrection of osiris. a matter for surprise is that they seem to see nothing incongruous in such a mixture of magic and religion, and the general attitude of the mind of the e

ved it from the trunk, and then by passing his sword over the two parts, they united and the man came alive again. this last act recalls the joining of the head of the dead goose to its body and the coming back of the bird to life which has been described above. we have now to describe briefly the principal means upon which the egyptians relied for working magic, that is to say, magical stones or amulets, magical figures, magical pictures and formula, magical names, magical ceremonies, etc, and such portions of the book of the dead as bear upon these subjects generally. footnotes footnotes 1:1 the series referred to is books on egypt and chaldaea, published by kegan paul. budge wrote several volumes in the series, including the first, mentioned here, egyptian religion--the publisher 4:1 ac

e name is applied broadly to any kind of talisman or ornament to which supernatural powers are ascribed. it is not clear whether the amulet was intended first of all to protect the living or the dead body, but it seems that it was originally worn to guard its owner from savage animals and from serpents. as time went on the development of religious ideas and beliefs progressed, and as a result new amulets representing new views were invented; and the objects which were able to protect the living were made, by an easy transition p. 26 in the minds of those who wore them, to protect the dead. moreover, as the preservation of the corruptible body, with the number of its members complete and intact, was of the most vital importance for the life of the spiritual and incorruptible body which was

amulets is hekau, and it was so necessary for the deceased to be provided with these hekau, or "words of power" that in the xvith century b.c, and probably more than a thousand years earlier, a special section 1 was inserted in the book of the dead with the object of causing them to come to him from whatever place they were in "swifter than greyhounds and quicker than light" the earliest egyptian amulets known are pieces of green schist, of various shapes, animal. and otherwise, which were laid upon the breast of the deceased; these are found in large numbers in the pre-historic or predynastic graves at several places in egypt. it is most unlikely that they were made by the aboriginal inhabitants of egypt, for, notwithstanding the various conjectures which have been made as to their object

of the scarab be made, and the proper words of power be written upon it, not only protection of the dead physical heart, but also new life and existence will be given to him to whose body it is attached. moreover, the scarab was the type and symbol of the god khepera, the invisible power of creation which propelled the sun across the sky. the particular beetle chosen by the egyptians to copy for amulets belongs to the family of dung-feeding lamellicorns which live in tropical countries. the species are generally of a black hue, but amongst them are to be found some adorned with the richest metallic colours. a remarkable peculiarity exists in the structure and situation of the hind legs, which are placed so near the extremity of the body, and so far from each other, as to give the insect a

anubis, the god of the dead (from the papyrus of ani, plate 15) down the back where the wings join; sometimes the whole back is gilded, and sometimes the base is covered with a plate of gold upon which the words of power have been stamped or engraved. occasionally the base of the scarab is made in the form of a heart, a fact which proves the closeness of the relationship which existed between the amulets of the heart and scarab. in late times, that is to say about b.c. 1200, p. 41 large funeral scarabs were set in pylon-shaped pectorals, made of porcelain of various colours, upon which the boat of the sun was either traced in colours or worked in relief, and the scarab is placed so as to appear to be carried in the boat; on the left stands isis and on the right nephthys. 1 the oldest green

of the resurrection. the frog-headed goddess heqt, the wife of khnemu, was associated with the resurrection, and this amulet, when laid upon the body of the dead, was intended to transfer to it her power. the frog is often represented on the upper part of the greek and roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amulets described above are those which are most commonly found in the tombs and on mummies, but a few others are also known, e.g, the white crown of the south, the red crown of the north, the horizon, or place where the sun rises, an angle, typifying protection, the horns, disk, and plumes, or the plummet, etc. besides these, any ring, or pendant, or ornament, or any object whatsoever, upon which

d from him a book containing formula of a magical nature, and directions for working magic. by means of this book he obtained "divine power" and he became able to cast spells upon folk. having gained possession of the book he next looked out for some place where he could carry on his magical work without interruption, and at length found one. here he set to work to make figures of men in wax, and amulets inscribed with words of magical power which would provoke love, and these he succeeded in introducing into the royal palace by means of the official athirma; and p. 75 it seems as if those who took them into the palace and those who received them were under the magical influence of hui. it is probable that the love philtres were intended for the use of the ladies who were involved in the c

the remotest idea of the meaning of the things which he was writing. it is possible that they were employed largely by the poor, among whom they seem to have served the purpose of the costly tomb. returning once more to the subject of wax figures, it may be wondered why such a very large proportion of the figures of the gods which were worn by the living and attached to the bodies of the dead as amulets are made of almost every kind of substance except wax. but the reason of this is not far to seek: wax is a substance which readily changes its form under heat and pressure, and it is also possible that the fact of its having been employed from time immemorial for making figures which were intended to work harm and not good to man, induced those who made amulets in the forms of the gods to

mployed from time immemorial for making figures which were intended to work harm and not good to man, induced those who made amulets in the forms of the gods to select some other material. as a matter of fact, however, several figures of gods p. 87 ptah-seker-ausar figure with cavity containing a portion of a human body mummified (british museum, no. 9736. p. 89 made of wax to serve as protective amulets are known, and a set of four, representing the four children of horus, now preserved in the british museum, are worthy of notice. the four children of horus, or the gods of the four cardinal points, were called mestha, hapi, tuamutef, and qebhsennuf, and with them were associated the goddesses isis, nephthys, neith, and serqet respectively. mestha was man-headed, and represented the south

was the personification of the mind and intelligence of the creator, and thus their origin was divine, and from this point of view were inspired. from a papyrus of the ptolemaic period we obtain some interesting facts about the great skill in working magic and about the knowledge of magical formula p. 143 which were possessed by a prince called setnau kha-em-uast. he knew how to use the powers of amulets and talismans, and how to compose magical formula, and he was master both of religious literature and of that of the "double house of life" or library of magical books. one day as he was talking of such things one of the king's wise men laughed at his remarks, and in answer setnau said "if thou wouldst read a book possessed of magical powers come with me. and i will show it to thee, the bo

tirkaha-atisa, samumatnatmu-atisa, samuanemui-atisa, samutekaari-atisa, samutekabaiu-atisa, samutchakaretcha-atisa, tauuarehasa, qina, hama, senentuta- batetsataiu, anrehakatha-sataiu, haubailra-haari. from these and similar magical names it is quite certain that the gnostics and other sects which held views akin to theirs obtained the names which they were so fond of p. 176 inscribing upon their amulets and upon the so-called magical papyri. the last class of documents undoubtedly contains a very large proportion of the magical ideas, beliefs, formula, etc, which were current in egypt from the time of the ptolemies to the end of the roman period, but from about b.c. 150 to a.d. 200 the papyri exhibit traces of the influence of greek, hebrew, and syrian philosophers and magicians, and from

e seven vowels have, of course, reference to the three vowels "iao" 2 which were intended to represent one of the hebrew names for almighty god "jah" the names "adonai, eloai" are also derived through the hebrew from the bible, and sabaoth is another well-known hebrew word meaning "hosts; some of the remaining names could be explained, if space permitted, by hebrew and syriac words. on papyri and amulets the vowels are written in magical combinations in such a manner as to form triangles and other shapes; with them are often found the names of the seven archangels of god; the following are examples- 3 4 5 in combination with a number of signs which owe their origin to the gnostics the seven vowels were p. 179 sometimes engraved upon plaques, or written upon papyri, with the view of giving

ent some aspect of the creator of the world. the name was believed to possess magical powers of the highest class, and basileides, 1 who gave it currency in the second century, seems to have regarded it as an invincible name. it is probable, however, that its exact meaning was lost at an early date, and that it p. 181 soon degenerated into a mere magical symbol, for it is often found inscribed on amulets side by side with scenes and figures with which, seemingly, it cannot have any connexion whatever. judging from certain gnostic gems in the british museum, abrasax is to be identified with the polytheistic figure that stands in the upper part of the metternich stele depicted on p. 153. this figure has two bodies, one being that of a man, and the other that of a bird; from these extend four

TECHNICIANS GUIDE TO THE LEFT HAND PATH

religious and social changes that have occurred over time. the validity and extension of these principles and ideas is shown by their preserverance through time- they have something vital and important to say. the cycles of spiritual anarchy and personal individuation that have developed from these principles/ideas are historically annotated.they are documented within the various magical papyri, amulets, legends, and myths that have survived over through time. the following extract from don webb s book the seven faces of darkness gives an indication of the time line involved and the nature of these influences each brought. from pages 23-26 the egyptian god set (god of initiation, magic, the future and the principle of isolate intelligence..rlw) went through periods of immense popularity a

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

talia, or yoni. in the hindu religion, the ok sign is a revered mudra (sacred gesture) meaning "infinity" or perfection. it is associated with the female genitalia thumb and forefinger pressed together at the tips with the other three fingers extended. in the practice of tantric yoga (sex rituals, the ok sign is a token of ecstasy, spiritual and physical. in ancient sumeria and persia, charms and amulets have been discovered of fingers and hands in the modern ok position, joined along with horns implying fertility. the three fingers extended outward are symbolic of ecstatic union with the goddess, the third member of the pagan trinity. in satanism, when making this sign the three fingers not used to make the circle are considered symbolic of the unholy trinity horned god, goddess, and offs

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

w within their grasp. the rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with fragments of dionysian hymns upon them have been found dating back to the third century b.c.e. these magical symbols were buried with the dead and meant to protect the soul from the dangers of the underworld. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. ferm, vergilious ed. ancient religions. new york: philosophic

their grasp. the earlier rites of dionysus were conducted on a much lower level than those of eleusis, and often featured the sacrifice of an animal usually a goat that was torn to pieces by the initiates, whose savagery was meant to symbolize the incarnation, death, and resurrection of the divinity. although the cult was not looked upon with high regard by the sages and philosophers of the day, amulets and tablets with fragments of dionysian hymns upon them have been found dating back to the third century b.c.e. these magical symbols were buried with the dead and meant to protect the soul from the dangers of the underworld. orpheus may have been an actual historic figure, a man capable of charming both man and beast with his music, but god or human, he modified the dionysian rites by rem

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

blood. while those males who consort with a succubus often meet an untimely end, on occasion their interaction with the entity brings about a horde of demonic children, who will one day gather at his deathbed and hail him as their father. lilith, according to the midrash, preys not only on males as they lie sleeping, but also upon mothers who have just given birth, as well as their newborn babes. amulets of protection against the approach of lilith may be found in many traditional jewish bookstores. the plural form of lilith in hebrew is lilim, which is found in talmudic and kabbalistic literature as a term for spirits of the night. sometimes the word lilith is translated as night-owl, which would seem to refer to lilith, the succubus, having wings and being capable of flight. sometimes, a

let (from the arab word hamala, to carry) is anything hung around the neck, wrists, ankles, or in any way attached to the person for the purpose of warding off evil or protecting against illness. for many individuals, the gem amulets of modern times carry the same powers to deflect the evil eye or other negative forces as they did in the days of the pharaohs. amber is one of the oldest of all gem amulets. because it is said to change color with the state of one s health, it is an excellent indicator of one s physical condition. there is also a belief that amber has the power to prevent illness, and that it will provide a special protection against throat problems if it is worn on a ribbon around the neck. coral also is said to change color according to the state of one s health. an old tra

gate; july, ruby; august, sardonyx; september, sapphire; october, opal; november, topaz; december, turquoise. horseshoes there is no greater symbol of good luck than finding a horseshoe with the open hoof space 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 superstitions, strange customs, taboos, and urban legends 195 amberis one of the oldest of all gem amulets. facing toward the fortunate discoverer. no ill omens seem to be connected with this particular superstition. even if a person merely dreams of finding a horseshoe, good luck will come to him or her. in the modern world, it is not quite as easy to find a discarded horseshoe as it was in the days before the automobile became the principal means of transportation, so perhaps the horseshoe is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

uspected as being the cause of the problem. brujas are also thought to be accomplished shapeshifters, possessing the supernatural ability to transform themselves into owls, coyotes, or cats. in the form of an animal, they may spy upon potential victims and may even administer a potion into their unsuspecting quarry fs food or water or hide a badluck charm on his or her premises. there are certain amulets or rituals that offer some protection from the brujas, but the only sure way to rid oneself of their evil deeds is to employ the services of a curandero. sometimes the curandero is able to contact the bruja through supernatural means and demand that the curse or spell be removed. in more severe cases, the curandero may have to direct a spell toward the bruja and defeat her on the spiritual

passed on from generation to generation by a revered member of the family tree. in addition to such items of personal significance, individuals prize objects that reportedly brought victory or good fortune to heroes of long ago. still others search for mysterious relics imbued with supernatural attributes that have accomplished miracles so that such powers might be theirs. 167 chapter exploration amulets bells bloodstone candles cauldron crystals fairy circles garlic hand of glory horseshoes knife love knots mandrake root maypole mirror mistletoe rings salt silver stones for healing and energy trees voodoo dolls tribal empowerment crystal skulls fetishes megaliths runes talismans totems things of sacred power the ark of the covenant crosses the holy grail philosopher fs stone the spear of

tion, and often a change in outlook. such is the power of objects of mystery: imagination and skill was used to create them, and imagination is required to begin to comprehend them by the more advanced human race of many centuries later. m delving deeper bracken, thomas. good luck symbols and talismans: people, places, and customs. philadelphia: chelsea house publishers, 1997. budge, e.a. wallis. amulets and talismans. new york: collier books, 1970. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishers, 2000. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of sym

mans& amulets of the world. new york: sterling publishers, 2000. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of symbols and sacred objects.edison, n.j: castle books, 1988. 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 168 objects of mystery and power amulets the word gamulet h comes from the latin (amuletum, an indication of the power romans invested in amulets as protection against evil spells. prehistoric amulets representing fertility and animals have been found near some of the oldest known human remains. archaeologists have also unearthed shells, claws, teeth, and crystalline solids dating to 25,000 b.c.e; engraved with symbols and sporti

ted in amulets as protection against evil spells. prehistoric amulets representing fertility and animals have been found near some of the oldest known human remains. archaeologists have also unearthed shells, claws, teeth, and crystalline solids dating to 25,000 b.c.e; engraved with symbols and sporting small holes, the objects were probably worn as necklaces. animals have been used as symbols in amulets since the earliest times. modern amulets include a rabbit fs foot; when rubbed it is activated to bring luck. the wishbone from the breast of a bird is believed to make wishes come true to the person lucky enough to hold the larger half when the bone is broken with a partner, a common practice at thanksgiving day dinners in the united states. metal representations of wishbones and rabbit f

ind of beetle) were also prominent. a scarab encloses an egg in mud or dung and rolls it along to a spot where it can be warm and safe. egyptians considered this a metaphor for the journey of the sun each day. the scarab amulet became a common emblem for regeneration and was placed with the dead. sumerians, who inhabited mesopotamia (present-day iraq) and were contemporaries of the egyptians, had amulets inscribed with images of animals and gods. they also inscribed such images on seals for everything from pottery to vaults to doors: the emblem on the seal represented a guardian spirit that would bring bad luck to those who opened the sealed compartment without permission of the owner. the treasures of king tutankhamen of egypt (c. 1370.1352 b.c.e) abound with crystals in the form of gems

res of king tutankhamen of egypt (c. 1370.1352 b.c.e) abound with crystals in the form of gems and jewels. they were intended for personal adornment, but they also had symbolic meaning: they were believed to possess mystical and religious powers. today, crystals are still worn for decorative purposes in the form of gems and jewels; those who believe in the mystical powers of crystals wear them as amulets. many amulets have religious significance. ancient jews wore amulets around their necks that contained slips of parchment on which the laws of god were written. the torah, comprising five books of the old testament of the bible, is among the copies of holy books including the bible (christians, vedas (hindu, the koran (muslims, and the avestar (zoroastrians) believed by the faithful to t h

t on which the laws of god were written. the torah, comprising five books of the old testament of the bible, is among the copies of holy books including the bible (christians, vedas (hindu, the koran (muslims, and the avestar (zoroastrians) believed by the faithful to 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 objects of mystery and power 169 ancient amulets of the middle east ancient assyrians, egyptians, babylonians, arabs, and hebrews placed great importance in amulets. frog.protected fertility. ankh.everlasting life. udjat.health. scarab.resurrection after death some of the egyptian amulets are massive.a stone beetle at karnak measures five feet long by three feet wide and weighs more than two tons. source: gamulets history h [online] http

broken are believed to end luck or protection, cords release magic to come true when they break naturally from wear. an amulet lost or broken might be a reason for despair, but a broken cord should signal the beginning of good fortune. m delving deeper bracken, thomas. good luck symbols and talismans: people, places, and customs. philadelphia: chelsea house publishers, 1997. budge, e. a. wallis. amulets and talismans. new york: collier books, 1970. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishers, 2000. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. bells bells have been associated with mystical oc

deceased is an old custom. some authorities believe that the ringing of bells at times of death originated in the practice of seeking to frighten away the evil spirits that lurk beside a corpse, waiting the opportunity to seize the newly released soul. in ancient times bells 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 170 objects of mystery and power amulets at the wat market (corbis corporation) egyptians considered amulets necessary for protection of the living and the dead. were rung only when important people died, but with the advent of christianity it became the custom to ring death during burial services for all church members. in medieval times, church bells were rung during epidemics with the hopes of clearing the air of disease. it w

t authorities maintain that the origin of the bloodstone fs common european version, carnelian, lies in the word cor, gheart. h the blood redness of carnelian made it highly desired among ancient egyptians who used it to represent the blood or virtue of the goddess isis and placed it within the body cavity of a mummy. the egyptian jewelers also favored the bloodstone as an addition to their heart amulets and proclaimed it as a symbol of the heart-soul of the goddess. carnelian is called the mecca stone by many muslims and is carried by them as an object that may assist in fulfilling all wishes for perfect happiness. while many authorities state that the gsardis h mentioned as the first stone in the breastplate of aaron, moses fs brother, was a ruby, others suggest that it was a carnelian

e practitioner, the stone is certain to halt the flow of blood and promote healing. and for the practical magician, the use of a bloodstone in rituals and incantations is believed to greatly increase the realization of all desires. m delving deeper kunz, george frederick. the mystical lore of precious stones. san bernardino, calif: borgo press, 1986. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle books, 1988. candles candle burning has been associated with religious and magical ceremonies since earliest antiquity. to light a candle in respectful remembrance of a person who has died is a common practice in many religions. the light of a sin

e. the great encyclopedia of fairies. new york: simon& schuster, 2000. keightley, thomas. the world guide to gnomes, fairies, elves, and other little people. new york: random house, 2000. rose, carol. spirits, fairies, leprechauns, and goblins: an encyclopedia. new york: w. w. norton& co, 1998. spence, lewis. the fairy tradition in britain. london: rider and co, 1948. garlic some naturally formed amulets can be worn or kept to ward off evil. garlic reportedly keeps one safe from vampires, and also repels evil spirits. for garlic to perform that function in mexico, it must be received as a gift. some roman soldiers wore garlic for extra protection when they went into battle. it is possible that the tradition of garlic as an agent capable of warding off creatures of t h e g a l e e n c y c l

eavy consumption of garlic greatly affects the breath odor of those who have liberally partaken of the herb. in the ancient mystery religions, which emphasized the goddess and fertility rites, those who had eaten heavily of garlic were ostracized from worship. m delving deeper allison, lynn. the magic of garlic. boca raton, fla: cool hand communications, 1993. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishers, 2000. hand of glory one of the most macabre of all occult preparations was the hand of glory, a magic light made from the hand of a dead man. once the hand had been severed from a corpse.often taken from the body of a hanged highwayman swinging on a ga

ot above the door, as it is elsewhere, so it can be touched by whomever passes over a threshold. in mexico, horseshoes are wrapped up in bright colored threads. in turkey, horseshoe charms are manufactured to help ward off the evil eye. m delving deeper bracken, thomas. good luck symbols and talismans: people, places, and customs. philadelphia: chelsea house publishers, 1997. budge, e. a. wallis. amulets and talismans. new york: collier books, 1970. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishers, 2000. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. knife the original cutting implements used by hum

THE MIDDLE PILLAR

godu).28 repeat the egyptian qabalistic cross as in the beginning. egyptian banishing rituals alternative versions the student may choose to replace the pentagram in the above ritual with symbols that retain a more egyptian character. rather than tracing the pentagram in the four quarters, the magician could draw the sign of the ankh or the wedjat (the eye of horus. both were considered powerful amulets for protection. the ankh is the symbol of eternal life, while the wedjat is the symbol for health, wholeness, protection, and general well-being (see figure 14, p. 198) to trace the ankh in the air before you, start on the left side at the point where the circle meets the crossbar and, drawing in a clockwise motion, trace the circular "head" of the ankh. next, trace the shaft of the ankh

THE NECRONOMICON SIMON VERSION

red by twentieth-century, mainstream consciousness. the results of any experimentation with this book, as well as practical suggestions concerning its rituals, are welcomed by the publishers. bibliography& suggested reading list (by no means complete, but representative. alphabetically by author) name book published bernhard, bennet and rice. new handbook of the heavens new york, 1948 budge, e.a. amulets and talismans new york, 1970 book four texas, 1972 the book of thoth new york, 1969 liber al vel legis new york, 1977 crowley, a. magick new york cumont, f. oriental religions in roman paganism new york, 1956 dornseiff. das alphabet in mystik and magie stoicheia 7, leipzig, 1925 drower, e.s. the book of the zodiac london,1949 fairservis, w.a. the origins of oriental civilisation new york

ere. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun var

o die quickly, for these cults rejoice in the slow spilling of blood, whereby they derive much power and strength in their ceremonies. watch well, however, all that they do and all that they say, and write it down in a book that no one will see, as i have done, for it will serve thee well at some future time when thou wilt recognize them by their words or by their actions. and thou mayest procure amulets against them, by which their spells are rendered useless and dull, by burning the name of their gods upon parchment or silk in a cauldron of thine own devising. and thy watcher will carry the burnt spell to their altar and deposit it thereupon, and they will be much afraid and cease their workings for awhile, and their stones will crack and their gods be sorely angry with their servants. w

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

c buildings. 131 ireland, and its shelah-na-gig. 132 representation of the female organ exhibited in various countries. 134 horseshoes nailed to stable-doors, a remain of the the shelah-na-gig exhibition. 139 the ancient god priapus becomes a saint in the middle ages. 139 x contents. page. marriage offerings to priapus. 141 antwerp, and its patron saint ters. 144 m. forgeais collection of phallic amulets. 146 the fig, and its meanings. 148 the german scrat, and the gaulish dusii. 152 robin goodfellow. 153 liberalia and floralia festivities. 154 easter, and hot-cross-buns. 158 heaving and lifting customs at easter. 160 may-day festivities. 162 bonfires. 163 st. john s, or midsummer-eve. 164 mother bunch s instruction to maidens. 166 plants and flowers connected with phallic worship. 167 the

res in different parts of the work, it was found impossible to insert the illustrations always opposite the explanatory text. the plates, therefore, have been placed, independently of the text, but in regular order. the following list, however, will refer the reader to those pages which explain the objects drawn: plate described on page i. ex voti of wax, from isernia. 3, 7 ii. ancient and modern amulets: figure 1. 4, 28, 90 2. 28, 88 3. 32 iii. antique gems and greek medals: figure 1. 39 2. 23, 90 3. 104 4. 33, 46 5. 46, 85 6, 7. 46 iv. medals possessed by payne knight: figure 1. 21, 33 2. 33, 34, 34, 89 3. 33, 36 4. 38 5. 73 v. figures of pan, gems &c: figure 1. 37, 42, 54 2. 42 3. 41 4. 73 vi. the tauric diana. 77 xiv list of illustrations. plate described on page vii. goat and satyr, g

, which, i flatter myself, will amuse you for the present, and may in future serve to illustrate those proofs. i had long ago discovered, that the women and children of the lower class, at naples, and in its neighbourhood, frequently wore, 1 a specimen of each of the ex-voti of wax, with the original letter from isernia. see the ex-voti, plate i. h 4 letter from as an ornament of dress, a sort of amulets (which they imagine to be a preservative from the mal occhii, evil eyes, or enchantment) exactly similar to those which were worn by the ancient inhabitants of this country for the very same purpose, as likewise for their supposed invigorating influence; and all of which have evidently a relation to the cult of priapus. struck with this conformity in ancient and modern superstition, i made

has also the halfmoon joined to the hand and phallus; which half-moon is supposed to have an allusion to the female menses. the shell, or concha veneris, 1 see plate ii, fig. 1. 2 this elegant little figure is engraved in the first volume of the bronzes of the herculaneum. sir william hamilton 5 is evidently an emblem of the female part of generation. it is very natural then to suppose, that the amulets representing the phallus alone, so visibly indecent, may have been long out of use in this civilized capital; but i have been assured, that it is but very lately that the priests have put an end to the wearing of such amulets in calabria, and other distant provinces of this kingdom. a new road having been made last year from this capital to the province of abruzzo, passing through the city

red in our plates, xxv and xxvi. 120 on the worship of the the first of these,1 is the figure of a double phallus. it is sculptured on the lintel of one of the vomitories, or issues, of the second range of seats of the roman amphitheatre, near the entrance-gate which looks to the south. the double and the triple phallus are very common among the small roman bronzes, which appear to have served as amulets and for other similar purposes. in the latter, one phallus usually serves as the body, and is furnished with legs, generally those of the goat; a second occupies the usual place of this organ; and a third appears in that of a tail. on a pilaster of the amphitheatre of n mes we see a triple phallus of this description, 2 with goat s legs and feet. a small bell is suspended to the smaller ph

lnitz further tells us that a figure of priapus was placed over the entrance gate to the enclosure of the temple of st. walburgis at antwerp, which some antiquaries imagined to have been built on the site of a temple dedicated to that deity. it appears from these writers that, at certain times, the women of antwerp decorated the phalli of these figures with garlands. the use of priapic figures as amulets, to be carried on the person as preservatives against the evil eye and other noxious influences, which we have spoken of as so common among the romans, was certainly continued through the middle ages, and, as we shall see presently, has not entirely disappeared. it was natural enough to believe that if this figure were salutary when merely looked upon, it must be much more so when carried

an object of which we could hardly expect to find direct mention in medi val writers, but we meet with examples of the object itself, usually made of lead (a proof of its popular character, and ranging in date perhaps from the fourteenth to the earlier part of the 1 golnitzii itinerarium belgico-gallicum, p. 52. 146 on the worship of the sixteenth century. as we owe our knowledge of these phallic amulets almost entirely to one collector, m. forgeais of paris, who obtained them chiefly from one source the river seine, our present acquaintance with them may be considered as very limited, and we have every reason for believing that they had been in use during the earlier period. we can only illustrate this part of the subject by describing a few of these medi val phallic amulets, which are pr

phalli, one with a bell, and the other with the ring remaining from which the bell has no doubt been broken. one of these has the dog s legs. a fourth example2 represents an enormous phallus attached to the middle of a small man. in another,3 which was evidently intended for suspension, probably at the neck, the organs of the two sexes are joined together. three other leaden figures,4 apparently amulets, which were in the forgeais collection, offer a very peculiar variety of form, representing a figure, which we might suppose to be a male by its attributes, though it has a very feminine look, and wears the robe and hood of a woman. its peculiarity consists in having a phallus before and behind. we have on the same plate5 a still more remarkable example of the combination of the cross with

e body, we may perhaps take it for a satire upon the friars, some of whom wore no breeches, and they were all charged with being great corruptors of female morals. 1 plate xxxiv, figs. 2 and 3. 2 plate xxxiv, fig 4. 3 plate xxxiv, fig. 5. 4 plate xxxv, figs. 1, 2, and 3. 5 plate xxxv, fig. 4. 6 plate xxxv, fig. 5. 148 on the worship of the in italy we can trace the continuous use of these phallic amulets down to the present time much more distinctly than in our more western countries. there they are still in very common use, and we give two examples1 of bronze amulets of this description, which are commonly sold in naples at the present day for a carlo, equivalent to fourpence in english money, each. one of them, it will be seen, is encircled by a serpent. so important are these amulets co

ond of these forms of the phallic hand, the intention of which is easily seen (the thumb forming the phallus, was also well known among the romans, and is found made of various material, such as bronze, coral, lapis lazuli, and chrystal, of a size which was evidently intended to be suspended to the neck or to some other part of the person. in the mus e secret at naples, there are examples of such amulets, in the shape of two arms joined at the elbow, one terminating in the head of a phallus, the other having a hand arranged in the form just described, which seem to have been intended for pendents to ladies ears. this gesture of the hand appears to have been called at a later period of latin, though we have no knowledge of the date at which this use of the word began, ficus, a fig. ficus be

TYSON DONALD NEW MILLENNIUM MAGIC

e of the squares of the common octagram can be made large and the other small so that the large square encloses the smaller. the active side of matter can be indicated by a square with one corner uppermost so that it forms a diamond shape to suggest cutting and piercing. passive materiality can be suggested by a square with vertical and horizontal sides. these two forms can be found in abyssinian amulets, apache beadwork, moroccan metalwork and embroidery, and in the art of many other cultures: if the square encloses the diamond, it represents the hidden life force that lies sleeping in inanimate stone and metal. the diamond in the square is a symbol of the natural order. it is the spark of life in the embryo receiving its form within the nurturing walls of the womb. it is usually a female

ed virtually unknown to latin readers until the time of the renais- sance. this reluctance to translate is expressed in the introduction to the apocryphal book ecclesiasticus, where the translator wrote "for the same things uttered in hebrew, and translated into another tongue, have not the same force in them."52 the third reason for secret alphabets is their utility in the construction of seals, amulets, talismans, and pentacles. because the letters are unknown except to the initiated, and because they embody in their very shapes magical power, they may be used on seals and other ritual objects to represent the esoteric names of spirits or the hidden functions of the objects, and also to infuse those objects with poten- cy. hebrew was used in the golden dawn to inscribe the names of angel

TYSON DONALD SOUL FLIGHT

be spoken emphatically, but there is no need to shout it out. speak it firmly and clearly, while holding in your mind the nature and identity of the being that possesses the name. symbols of faith religious symbols can make potent charms of protection for those who believe in their efficacy. the cross of christianity, the star of david of judaism, and the lunar crescent of islam are all forceful amulets of defense on the astral level, but only for those who have a firm faith in their power. christians can also form the sign of the cross upon the air with their right hand, to act as a barrier. it should be visualized as floating upon the air, burning brightly with white flames. wiccans and pagans may prefer to employ the pentagram. the golden dawn pentagram known as the banishing pentagram

TYSON DONALD THE MAGICAL WORKBOOK

reconcile this conflict, and it often causes confusion in the minds of students. the tattwa symbols were used mainly as astral gateways during scrying in order to access the elemental planes of the astral realm, or as representatives of the elements during meditations upon the natures of the elements. they were also sometimes employed to graphically embody the forces of the elements on talismans, amulets, and sigils. they are encountered in modern systems of magic that have descended from the original golden dawn teachings, so it is necessary to be familiar with their meanings and functions. the correspondence that i have set forth between the five workdays of the week and the five tattwa forms is not exact, but is close enough to be serviceable. monday, the day of the moon, is watery in n

TYSON DONALD THE POWER OF THE WORD

r-they cannot coexist. however, for the sake of convenience, the invoking sigils of the overt banners are called invoking, and the invoking sigils of the occult banners are called banishing-because they banish the overt forms of the name. when projecting the sigils upon the air, they are distinguished by the motion of their formation. when writing or inscribing them upon the magic circle, or upon amulets or talismans, this motion of formation is indicated by marking the beginning of the sigil with a small cross and the termination with an arrowhead. each group of three banners beginning with the same letter is related to the element of that letter. for example, the banners ihvh, ihhv, and ivhh are all banners of elemental fire. the three banners in each elemental group have very distinct f

on are endless and scarcely need to be enumerated to the working ritualist. they are especially potent in invoking the name 35 commanding the spirits of the heavens. for example, when a planet is passing through a sign of the zodiac, particularly its ruling sign, the banner of that sign and its sigils are powerful tools to command the spirits of that planet. they are effective when inscribed upon amulets made under their celestial influence, or when seeking results that fall into the domain of a particular sign, because each banner is the god name of its sign of the zodiac. the banners are also used to rule the spirits that reside in the twelve directions of the earth and the twenty-four hours of the day. they command the twenty-four wings of the winds (which are explained in chapters viii

n, the power of solomon's ring arose both from the magic symbol, or symbols, cut into its bezel and from the jewel, or jewels, with which it was set. e. a. wallis budge says the ring was made of pure gold and bore a single, large shamir (diamond, upon which were engraved the four letters of the ineffable name or perhaps the symbol known as the "shield of solomon" which was probably the pentagram (amulets and talismans, p. 281. elsewhere (p. 424) budge says that the shamir was regarded as a "living power" that preserved solomon from harm and kept him upon his throne. the shamir, which seems to have entered the legend of solomon through jewish folk tales, served as a magic mirror wherein the king was able to see the reflected image of any distant place or person he wished (george f. kuntz, r

quite uncertain (the documents of the hexateuch [london: david nutt, 18981, vol. 2, p. 260, note 2. since i was unable to find any source for these stones that i could regard as authoritative, i compiled my own list (given in chapter xii) by making a comparative study of seven texts (1) the authorized king james bible (2) the knox bible; 3) the eleventh edition of the encyclopedia britannica (4) amulets and superstitions by e. a. wallis budge (reprinted by university books under the title amulets and talismans, new york, 1968 (5) william wiston's translation of the works of flavius josephus (london: george routledge and sons, no date (6) w. e. addis' documents of the hexateuch, mentioned above (7) the pentateuch and rashi's commentary, translated by r. abraham ben isaiah and r. benjamin s

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ns, many of which are based on archaic texts, against crocodiles, serpents, and other deadly reptiles, and insects of all kinds. all such creatures were regarded as incarnations of evil spirits, which attack the dead as well as the living, and therefore it was necessary for the well-being of the former that copies of spells against them should be written upon the walls of tombs, coffins, funerary amulets, etc. the gods were just as open to the attacks of venomous reptiles as man, and ra, himself, the king of the gods, nearly died from the poison of a snake-bite. now the gods were, as a rule, able to defend themselves against the attacks of set and his fiends, and the poisonous snakes and insects which were their emissaries, by virtue of the fluid of life, which was the peculiar attribute o

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