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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ing jubar, fax, titio. bcneldteg therefore, as regards his name, would agree with berhta, the bright goddess. we have to consider a few more circumstances bearing on this point. baldr's beauty is thus described in sn. 26' hann ersva /a-^rr&,litum ok hiartr svd at lysir af homwi, oc eittgras er sva hvitt, at iafnat er til baldrs hrdr ]7at er allra grasa hvitast oc];ar eptir mattu marka bans fegurs ba38i a hari ok liki; he is so fair of countenance and bright that he shines of himself, there is a grass so white that it is evened with baldr's brows, it is of all grasses whitest, and thereby mayest thou mark his fairness both in hair and body. this plant, named baldrsbrd after the god's white eyebrow^ is either the anthemis cotula, still called barhro in sweden, balsenshro, ballensbm in schone

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy

kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga kanpa! spirit of the god of fire, thou art conjured! kakkammanunu! the conjuration of the watcher this is the book of the conjuration of the watcher, for formulae as i received them from the scribe of enki, our master and lord of all magick. great care must be taken that this untamed spirit does not rise up against the priest, and for that reason a preliminary sacrifice m

ck. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! dina dina alakti limda! alsi ku nushi ilani mushiti! ia mass ssarati iss mass ssarati ba ids mass ssaratu! and this special conjuration may be made at any time the priest feels he is in danger, whether his life or his spirit, and the three watchers and the one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the

pirits of the seven doors of the world, remember! spirits of the seven locks of the world, remember! spirit khusbi kurk, wife of nammtar, remember! spirit khitim kuruku, daughter of the ocean, remember! spirit of the sky, remember! spirit of the earth, remember! amanu! amanu! amanu! here endeth the great conjuration. the conjuration of ia adu en i (a great mystical conjuration) ia ia ia! adu en i ba ninib ninib ba firik firik ba pirik pirik ba agga ba es agga ba es ba akka bar! akka bar ba akka ba es akka ba es ba akka bar akka bar ba agga ba es agga ba es ba pirik pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies

ALEISTER CROWLEY LIBER 777

malakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 10 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 10 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic functions

h height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table iv 24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. t

a junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table iv 24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of e

ent of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

(the word that goeth from (a) free breath (u) through willed breath (m) and stopped breath (gn) to continuous breath. thus symbolizing the whole course of spiritual life. a is the formless hero; u is the six-fold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of "death; gn is the nasal sound of generation& knowledge. isak "identical point" sa-ba-ft "nuith! hadith! ra-hoor-khuit "hail, great wild beast "hail, iao" 270 section ff. 1. this is the lord of the gods: 2. this is the lord of the universe: 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things; king, ruler and helper. hear me, and make all spirits subject unto me: so that every spirit of the firmament and of the ether: u

he symbols 93 and 6; that he is a warrior in the army of will and of the sun. 93 is also the number of aiwaz and 6 of the beast> is a name of ayin, the eye, and the devil our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast. but again sa is 61, ain, the naught of nuith; ba means go, for hadit; and f is their son the sun who is ra-hoor-khuit. so then let the adept set his sigil upon all the words he hath writ in the book of the works of his will. 290 and let him then end all, saying, such are the words<logos "word, add (hebrew values) to 93. and gr:epsilon-pi-eta "words (whence "epic) has also that value: gr:epsilon-iota-delta-epsilon gr:tau-alp

ALEISTER CROWLEY MAGICK WITHOUT TEARS

sort of text, because the first stumbling-block to study is the one never has any certainty as to what the author means, or thinks he means, or is trying to persuade one that he means. try something simple "the soul is part of god" now then, when he writes "soul" does he mean atma, or buddhi, or the higher manas, or purusha, or yechidah,or neschamah, or nepheshch, or nous, or psyche, or phren, or ba, or khu, or ka, or animus, or anima, or seele, or what? magic without tears get any book for free on: www.abika.com 185 as everybody will he nill he, creates "god" in his own image, it is perfectly useless to inquire what he may happen to mean by that. but even this very plain word "part. does he mean to imply a quantitative assertion, as when one says sixpence is part of a pound, or a factor 7

nal breast; is that reason enough for us to connect it with the idea of advantage, or "superiority" merely translates it into latin- worth, or- no, it's really too difficult. of course, sometimes it has a "bad" meaning, as of temperature in fever; but nearly always it implies a condition preferable to "low" applied to the "self" it becomes a sort of trade name; nobody tells me if he means khu, or ba, or khabs, or ut of the upanishads or augoeides of the neo-platonists, or adonai of the bulwer-lytton, or- here we are with all those thrice-accurs't alternatives. there is not, cannot be, any specific meaning unless we start with a sound skeleton of ontogenic theory, a well-mapped hierarchy of the cosmos, and define the term anew. then why use it? to do so can only cause confusion, unless the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

of separateness by dissolution in her. there has been much difficulty in the orthography (in sacred languages) of these names. nu is clearly stated to be 56, nv; but had is only hinted obscurely. this matter is discussed later more fully; verses 15 and 16. weh note "hadit" is the spelling of "bahadit" found on the stele. this is unusual in that most egyptian spelling of the period maintained the "ba" prefix. crowley adopted the spelling from the stele, and it is common as well in liber al. this "hadit" or "bahadit" is the winged sun disk, used over the entrances of temple doorways, at the tops of stel and elsewhere in egyptian art and architecture. interestingly, the full name of ra-hoor-khuit is ra-heru-khuti-ba-hadi, ra-horus who flies into the disk of the sun- information researched by

liber al. this "hadit" or "bahadit" is the winged sun disk, used over the entrances of temple doorways, at the tops of stel and elsewhere in egyptian art and architecture. interestingly, the full name of ra-hoor-khuit is ra-heru-khuti-ba-hadi, ra-horus who flies into the disk of the sun- information researched by fr. ebony. liber al was received during that part of the year in which ra-heru-khuti-ba-hadi was said by the ancient egyptians to rule the decan occupied by the sun. it is not known if crowley was aware of this particular deity being astrologically "on official watch" at the time. al ii,2 "come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house" the old comment 2. nuit is

ALEISTER CROWLEY THE QABALAH

is connection i may give six very interesting specimens of notariqon formed from this same word tycarb by solom meir ben moses, a jewish qabalist, who embraced the christian faith in 1665, and took the name of prosper rugere. these all have a christian tendency, and by their means prosper converted another jew, who had previously been bitterly opposed to christianity. the first is \ymt djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad themim: the son, the spirit, the father, their trinity, perfect unity. the second is wdwbut djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo: the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbut uwcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo: ye shall worship my first-born, my

at zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total= 3910 years, being the t

ich is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total= 3910 years, being the time in round numbers.9 pico della mirandola10 gives the following working out of tycarb: by joining the third letter, a, to the first, b, ba, ab, father is obtained. if to the first letter, b, doubled, the second letter, r, be added, it makes rbb, be-bar, in or through the son. if all the letters be read except the first, it makes tycar, rashith, the beginning. if with the fourth letter, c, the first b and the last t be counted, it makes tbc, sehebeth, the end or rest. if the first three letters be taken, they make arb, bera, create

or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother

ed hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the 13 genesis xxxvi, 31; i chronicles, i, 43. 14 in f

srael) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids. ed.]51 175. a mystic number of venus. 203. abr, initials of ba, b, jwr, the trinity.52 206. rbd, speech, the word of power. 207. rwa, light. contrast with bwa, 9, the astral light, and dwa, 11, the magical light. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force( odic force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.53 210. pertains to part ii. see liber 418. 214

ne t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor60= iv=

] a a a b a r h d a b r()2 hrb= 207, aur, light rbd= 206, deber, voice the vision and the voice, a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. n

ALEISTER CROWLEY EQ I 1

tal with hood down and triangle atop forehead. left arm hangs down vertically. right hand with index finger to lips in gesture of silence, other fingers closed under thumb and palm facing left. feet are bare and placed heel nearly to heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars, crossed near top by three bars, drum expanding slightly at top but not approaching more than 3/4 diameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the reviser

ALEISTER CROWLEY EQUINOX EQ I 2 2

erubim of the ark; the right, male- metatron; and the left, female- sandalphon. above them ever burn the lamps of their spiritual essence, the higher life, of which they are the partakers in the eternal uncreated one" illustration on page 269 described "diagram 24. the caduceus of hermes" this is composed of two figures, side by side. on the left is a variation on the caduceus: a winged sun disk (ba-hadit) atop a stick. two serpents twine the stick in stylized fashion with open loops. the serpents face each other at top, with the stick between. their bodies intersect three times over the stick as they loop it back and forth. the second figure, to the right, is composed of a stick at the top of which is a letter shin. in the middle of this stick is a letter aleph, and near the bottom is a l

ALEISTER CROWLEY EQUINOX EQ I 2

l will gain benefit from the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exalting the consciousness from ruach to neschamah. 166 part i in the first verse of the first chapter of the first five books of the holy law: it is written- b'rashith ba ra alohim ath hashamaim vaath haaretz, or in aramaic script bet-resh-aleph-shin-yod-taw bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-taw heh-shin-mem-yod-memfinal vau-aleph-taw heh-aleph-resh-tzaddifinal such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is

ALEISTER CROWLEY EQUINOX EQ I 3 2

of zodiacal symbols and to the right by hebrew letters thusly: lotus flower half- open_ aries hb:heh_ taurus hb:vau_ gemini hb:zain_ cancer hb:chet_ leo hb:tet_ virgo hb:yod_ libra hb:lamed_ scorpio hb:nun_ sagittarius hb:samekh_ capricorn hb:ayin_ aquarius hb:tzaddi_ pisces hb:qof (black_ illustration on page 211 described "65. the chief adept's wand" the top of the wand is a winged-sun disk or ba-hadit. extending down from this to either side along the upper quarter of the wand shaft are two uraeus serpents, facing to left and right. the serpent to the right wears the egyptian red crown and that to the left the white crown. the shaft is divided into five sections with the lower four marked to the left by the symbols of the elements and the middle three with the hebrew mother letters to

ALEX SANDERS THE KING OF THE WITCHES

00 now and we willgiveyou second thouliandafter the ceremony. in addition we shall payyour air fare and a11 your expenses while you arein. inqia. be satbackand>smiled while hiscolleagues noddedagreement 'what sort ofceremony hadyou in mind' alex asked 'wh.r' the usual m.ystic rites to dedicate a t mple' mr g. held his hands palm upwards, expressing his surprise at the question. the .hairs on the' ba<;k of.alex's neck,began to. bristle 'human sacrifice' he asked 'but of course' the, soft-footed waiter replaced their glasseswithfuij ones. all. round the room. small groups exchanged small. talk' while the threesmiling indianscalmjy planned a ritual murderwhich they expected alex to perform for m011,ey. they swept away his protests with the assurance that the victim, who had .already been chos

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

o, king of the violence demons and war gods (gnod sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. scbd u.a. u.d. the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. ix abstract i propose to examine the mythological and ritual significance of an important yet little-known tibetan protector deity named tsiu marpo (tsi u dmar po. tsiu marpo is the protector deity of samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monastery in tibet. almost nothing is known of this figure in available scholarship. de nebesky-wojkowitz 1998, gibson 1991, and kalsa

g. 4. a short prayer to tsiu marpo found within a collection of various prayers to protector deities written by an unknown author and called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba).8 it will be referred to as the lightning garland. the warlord s tantra will serve as the foundation for my central research and observations, with the other scriptures acting as further support. translations of these texts are provided as appendices. their content and fragments are quoted and analyzed within this study to support my arguments. other synchronic materials include ethnographic i

s well as an understanding of the historical contexts surrounding these texts and associated practices. therefore, there will be a constant awareness of these events as happening in history, but a detailed historical examination will not be provided. 8 it is possible that this text is an edition of the lightning garland of a hundred thousand quick invocations (bskul bum myur mgyogs glog gi phreng ba) by sangy lingpa; however, this can only be confirmed by exploring this text. see sangy lingpa 14th century. 6 overall, i liken my multilayered approach to that utilized by yael bentor in her study of consecration manuals. my foundation will be a study of tibetan texts combined with the added support of secondary materials and observations.9 chapter outline this study is organized in five chapt

clude with a brief look at tsiu marpo s origins within textual history. where he began what follows is a short narrative account of tsiu marpo s beginnings. this summary is based on the translations provided in the appendices, but i have allowed for a degree of paraphrasing in order to enhance flow and continuity. a long time ago, when the buddha ka.yapa s teachings were in decline, sangwa (gsang ba, king of khotan, and his queen utpelgyen (utpal rgyan) had a son named chorwa( phyor ba. when he reached adulthood, chorwa became extremely religious and joined a monastery. his monastic name was candrabhadra. he later went to dwell within a forest in the kingdom of king dharma.r. one day, as chorwa was in the forest, the daughter of the king, named majin (ma byin, was bathing in a pleasant poo

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

in lhasa. understandably, the central deity of its main chapel is tsiu marpo (figure 11. this statue is a replacement of the original, which was destroyed during the cultural revolution. the original statue was supposedly made out of the remains of an oracle who died in a trance.60 the seven riders tsiu marpo s narrative history discusses a group of figures called the "seven attendant riders (ya ba rkya bdun).61 other synonymous titles are the "seven violence demon brothers (gnod sbyin mched bdun, the "seven emanating riders (rol pa rkya bdun, and the "seven radiant brothers( bar ba spun bdun. this is a team consisting of tsiu marpo and the six horsemen who emanated from his body as illustrated above. with tsiu marpo at the helm, this group leads all might demons. surprisingly, the seven

figures such as protector deities where events primarily operate within a mythic space.74 70 to be discussed in connection with pehar in chapter 5. 71 this is the male variant of the..kin, as discussed in the introduction. 72 nbgl, fol. 3b.2: bdag nyid kyi thugs ka i od zer lcags kyu i rnam pa can gyis nub phyogs btsan yul zangs thang dmar po/ bsam yas mi gyur lhun gyis grub pa i gtsug lag khang/ ba dha hor gyis gom grwa/ li yul lcang ra smug po/ lha gnas sum cu rtsa gsum/ ayon mkha gro i gling/ rgya yul nam mkha chad chod sogs gar bzhugs. 73 see white 1985. 74 it is important to note that protector deities are not strictly ahistorical. certainly, deities often act within time and are tied to various events associated with political history. that tsiu marpo is associated with an oracle lin

n dmar po, the "red violence demon, protector of the doctrine" and pudri marpo (spu gri dmar po, the "red-razored one" as he is referred to in his root tantra. as a prince in his previous birth, the name "chorwa" has two variants. they are nearly homophonic, but with slightly different meanings that add suggestively to this character: chorpo (mchor po, meaning "handsome or vain" and chorwa( phyor ba, meaning "a dandy or rich person" both of these definitions connote the kind of lifestyle that personifies a prince. other names, as with tsiu marpo, are merely variations with little change in meaning "chandrabhadra"75 is written as "chandrabhaha" in one instance; clearly a misspelling.76 the princess is named variously as majin (ma byin, dejin (dde sbyin, and demajin (bde ma sbyin, the last t

late-fifteenth-century terma discovered by padma lingpa (padma gling pa; 1450-1521) mentions tsiu marpo and appears to be the earliest text to do so.80 79 see dcts, p. 116.11-22 and appendix d, pp. 213-214. 80 see gibson 1991, p. 201. his variant name in this text is tsi mara (tsi ma ra. 40 conversely, the twelfth-century history of nyangrel nyima zer (nyang ral nyi ma od zer; 1136-1204) and the ba zh (dba bzhed)81 do not mention any name similar to tsiu marpo s within their respective lists of protector deities appointed to guard the various sites at samy, despite the fact that these lists enumerate numerous deities.82 this strongly suggests that tsiu marpo as a specific deity was not necessarily a founding protector of samy but rather a later creative development. this is not uncommon i

this iconography and its importance in a tantric buddhist context is the focus of the next chapter. 81 this is a particularly significant tibetan history as it is one of the first; it contains a great deal of information on the late imperial period of tibet. its date is uncertain, though it is considered to be earlier than the twelfth century. for a translation of the oldest available copy of the ba zh, see wangdu and diemberger 2000. 82 see gibson 1991, p. 201. 41 figure 6. the jokwukhang temple, residence of tsiu marpo at samy (photo: c. bell 2005) figure 7. inner courtyard of the jokwukhang. the entire lower floor is gutted and under construction (photo: c. bell 2005) 42 figure 8. the central tsiu marpo statue within the jokwukhang (photo: c. bell 2005) 43 figure 9. the tsiu marpo statu

lue satin. on his head rests a majestic turban of red silk, and around his waist a belt of golden jewels is tied. he was born with the brilliance of a hundred thousand suns.83 a far more explicit description is provided in the perfect feast invocation: atop the swirling waves of the ocean in the intermediate space, amid the body parts and corpses of enemies, the violence demon tsi marwa (tsi dmar ba) whistles violently. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip. he is endowed with the marks of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of h

19.3 and appendix d, p. 215. 84 see nbgl, fol. 2a.1-3b.2. de nebesky-wojkowitz (1998, p. 166) provides a translation of this very portion of the text. however, it seems that his source copy was a slightly different version than mine, his being a subchapter of a much larger text. the chapter title is only slightly different from my copy: gnod sbyin dgra lha i rgyal po rtsi u dmar po gsol mchod bya ba i rim brdzogs ldan dga ston zhes bya ba bzhugs so (fols. 16b-21a. de nebesky-wojkowitz 1998, p. 578 also lists this work as composed by the third pa.chen lama lozang penden yesh; 48 here we are first introduced to tsiu marpo s broader retinue, a concept that will be explored in greater detail below. the six riders are part of tsiu marpo s assembly, he being their leader; they are directly under

he site that the demon plagued and taken far away to be destroyed.102 in ritual dances( cham, effigies that embody subjugated demons are made and destroyed in order to liberate them.103 in many instances, these notions of killing, expelling, and liberating are conflated; also, they are not always directed at supernatural enemies. catherine cantwell discusses the "liberation" killing ritual (sgrol ba) in its multiple contexts and describes a scenario 98 by contrast, the primary enemies of the geluk deity dorj shukden (rdo rje shugs ldan) are members of the geluk sect who do not keep the lineage pure of other sectarian influences. dorj shukden is another little-studied protector deity who deserves greater scholarly attention. see de nebesky-wojkowitz 1998, pp. 134-144 for more on dorj shukde

and royal might. these powers are used to destroy the enemies of buddhism, as is expected of a protector deity. visual representations are also part of a much grander iconographic tradition where visualization is an important element in summoning deities for ritual purposes. the act of this summoning and 117 mpg, p. 300.2: og min cho phrul bstan pa i zhing khams na/ zhe sdang gdug pa me dpung bar ba'i klong/ rakta chags pa i rba klong khrugs pa i dkyil/ dmar nag gru gsum bar ba i dkyil khor na/ bcom ldan das dpal rta mgrin rgyal po nyid/ khams gsum dbang du sdud pa i ting nge dzin bsgoms par sngags so. 61 subsequent propitiation is initiated by establishing the abode of the deity within the world through the symbolic drawing of the ma..ala. while snellgrove and davidson have provided excel

specially across sectarian boundaries. the lightning garland fragment this final text is a two-folio fragment from a much larger text called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. at this time, i have been unable to locate this text within history or discover its author. this inability to place it 142 gushri khan, ruler of the khoshot mongols, bestowed religious and secular dominion over tibet on the 5th dalai lama in 1642, to be continued by his predecessors until 1959. 90 historically is crippling for the purposes of contrasting it with the historical indicators of th

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 pragmatic nature of these rituals incorporates some of the elements found within the larger scheme of the four mundane activities, the rubric under which many rituals are classified. these activities are pacification (zhi ba, enrichment (rgyas pa, magnetizing (dbang, and destruction (drag po. pacification is intended to calm offended deities. enrichment is for the furtherance of well being; in the most materialistic sense, it can refer to gaining prosperity, good fortune, long life, and victory over enemies. the purpose of magnetizing is to acquire powers to drive out hostile forces and negative influences, either

e might demons, pehar is the lord of the conqueror demons (rgyal po).203 however, pehar is also considered the lord of all protector deities.204 like tsiu marpo, pehar has several variant names and appellations that are most discernible in their transliterations: dpe kar, pe dkar, spe dkar, dpe dkar, be dkar, dpe ha ra, and pe ha ra. his titles include "king of the doctrine guardians (chos skyong ba i rgyal po "great doctrine guardian (chos skyong chen mo "king treasury master (dkor bdag rgyal po, and "white lord of life-energy (srog bdag dkar po).205 as speculated in chapter 2, the individual deity of tsiu marpo is potentially no older than the sixteenth century; pehar, however, 202 see de nebesky-wojkowitz 1998, p. 130. 203 see de nebesky-wojkowitz 1998, p. 96. 204 see de nebesky-wojkowi

by turning into a vulture and creating magical illusions to confuse and madden the army. however, he was shot down by the arrow of a violence demon in the retinue of the army and summarily taken to samy. more pacifying variations state that pehar was invited to come to samy and accepted the position 206 karmay (1998b, p. 360) explains that pehar s name is found in an eleventh-century copy of the ba zh. 207 see wangdu and diemberger 2000, p. 26 n.16. 208 see de nebesky-wojkowitz 1998, p. 107. karmay (1998b, p. 360) also agrees with this explanation. 209 karmay (1998b, p. 363) suggests an alternative origin "the monk byang-chub blo-gros of the rma clan was supposedly killed in retribution by the partisans of the bro clan around the end of the ninth century, during the civil war between the

n. 209 karmay (1998b, p. 363) suggests an alternative origin "the monk byang-chub blo-gros of the rma clan was supposedly killed in retribution by the partisans of the bro clan around the end of the ninth century, during the civil war between the bro and dba. it is believed that the spirit of the monk then changed into a king who returned to torment the monarch dpal- khor-btsan. so the monk rgyal-ba mchog-dbyangs performed the rgyal po rtse mdos ritual in order to appease the murdered monk s spirit. could the latter be the ancestor of pe-har" this account incorporates a great degree of historical circumstance surrounding the origin of pehar, but it is little more than speculation with no supporting connections. also, hummel (1962) focuses explicitly on the possible origins of pehar within

itz 1998, p. 103-104. also see tucci 1999, p. 735. 217 see chapter 2 of this thesis. 218 see de nebesky-wojkowitz 1998, p. 102. 219 see kapstein 2000, pp. 144-155. 128 the bank of the kyichu (skyid chu) river not far from lhasa sometime in the sixteenth century.220 having spent almost a century at this location, pehar began to fight with a high lama of the monastery named zhangtselwa (zhang tshal ba. when a new monastery was being built, zhangtselwa demanded that the artisans and painters create no images of pehar. this angered pehar and he retaliated by turning into a young boy who offered his assistance to the monastery painters. once the monastery was completed and all the frescoes were painted, the painters were grateful to the young boy. they asked the boy how they could repay him, an

presentations found in the warlord s tantra and the ritual structure of the perfect feast petition offering. however, it provides something new in that it acknowledges and lists tsiu marpo s multiple names: you are one man with many names. in the center of bsam-yas, slob-dpon padma byung-gnas [padmasambhava] gave you a name. you were called gnod-sbyin chen-po rtsi-dmar [n jin chenpo tsimar. at ra-ba jigs [rawajik, the bon-po stag-la me bar [b n practitioner takla mebar] gave you a name. you were called lha-btsan dgra-lha rgyal-po [lhatsen dralha gyelpo. at stod mnga ris [t ngari, the bodhisattva zla-ba rgyal-mtshan [dawa gyeltsen] gave you a name. you were called gnod-sbyin rgyal-po yang-le-ber [n jin gyelpo yangleber].259 this text directly associates yangleber with tsiu marpo, recognizin

BLAVATSKY H P ANTHROPOGENESIS

es in man were identified by our british druids. the rabbins also ran the number of souls up to seven; so, likewise, do the karens of india" and then, the author tabulates the two teachings- the esoteric and the egyptian- and shows that the latter had the same series and in the same order (esoteric) indian. egyptian. 1. rupa, body or element of form. 1. kha, body. 2. prana, the breath of life. 2. ba, the soul of breath. 3. astral body. 3. khaba, the shade. 4. manas- or intelligence* 4. akhu, intelligence or perception. 5. kama- rupa, or animal soul. 5. seb, ancestral soul. 6. buddhi, spiritual soul. 6. putah, the first intellectual father. 7. atma, pure spirit. 7. atmu, a divine or eternal soul. further on, the lecturer formulates these seven (egyptian) souls, as (1) the soul of blood- the

BUDGE E

unto the gods who are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, they shall act as magical protectors to the man who maketh them" in the upper register are the following- i. nine apes, who are described as "the gods who open the gates to the great soul" their names are--1. un-ta, 2. ba-ta, 3. maa-en-ra, 4. abta, 5. ababen, 6. aken-ab, 7. benth, 8. afa, 9. tchehtcheh. ii. twelve divine beings, who are. described as the "goddesses who unfold the portals in the earth" their names are--1. qat-a, 2. nebt-meket, 3. sekhit, 4. ament-urt, p. 10 [paragraph continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu-s, 9. sekhet-em-khefiu-s, 10. huit, 11. hunt, 12. nebt-ankh

alled p. 28 [paragraph continues]khnemu qenbeti "khnemu of the two corners" 4. an ibis-headed god, with a similar attribute, called tehuti-her-khent-f, i.e "thoth on his steps" 5. an ape-headed god, with a similar attribute, called afu-her-khent-f, i.e "afu on his steps" click to view second hour. upper register. gods nos. 1-7. 6. lioness-headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife i

e condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. thou livest, o af, in ta-tesert. come thou, and cast thou thine eye in thy name of living one, khepera, at the head of the tuat. traverse thou this field, o thou who hast might, bind thou with fetters the hau serpent, and smite thou the serpent neha-hra. there is rejoicing in heaven, and there are shouts o

to view third hour. lower register. gods nos. 14-19. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. click to view third hour. lower register. gods nos. 20-26. 24-26. three gods, with bowed backs who touch the earth with their hands. the text relating to the above reads- p. 59 "those who are in this picture [and those who are in] the house of tet praise this great god, and when this

ck to view the circle aakebi. sound of the voices of [those who are] shut in this circle, which is like unto the sound of men who lament when their souls cry out to ra. the name of this circle is as-neteru" 4. this circle, which is called aakebi, is entered through a door with the name of tes-sheta-thehen-neteru, and in it are seated p. 175 1. the image of ka-amentet, bull-headed. 2. the image of ba-neteru, ram-headed. 3. the image of rem-neteru, ram-headed. each of these is seated as before. the text reads "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard the sound of the voices of those who are s

CHRONOLOGIA RORISPERGIUS

e, square, and triangle can represent everything in creation. ascends the ladder of being through the elemental to the triune structure of the divine. c. 1285 hugh de digne dies. franciscan joachite hermit of hyeres. c.1285 ya aqob ben elia of venice translated into hebrew the major introduction to the beliefs of astrological science written by abu ma shar. 1286 abulafia, abraham hayei ha olam ha-ba (italy. guiard of cressonart in paris expounding to beguins on the key of david 1285 "or haskel" abulafia's principal work an influence upon villanova. 1288 the mongols invade india. alexander von roes notitia seculi derived from pseudo-joachim of fiore's de semine scripturarum anticipates the antichrist as a 3rd frederich and looks for charlemagne's return. 1288-1339 john dastin 1289 abulafia

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e long-time researcher into the new world order said the elite were like a gang of bank robbers. they agree on the crime, but they argue over the methods and the division of the spoils. i think such pressures will play a major role in its imminent destruction. one name in the diagram there which you may not have heard of is the tavistock institute of human relations, 120 belsize lane, london nw3 5ba, which, according to many books and investigators, tops the network of mass mind manipulation research establishments and its findings are used to direct the policies of the global elite network. in 1921, just as the royal institute of international affairs and the council on foreign relations were being formed, the duke of bedford, marquess of tavistock, gave one of his buildings for research

DAVID ICKE THE BIGGEST SECRET

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EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

pon the tomb of heru-khuf at asw n,[l] that this governor of elephantine was ordered to bring for king pepi ii.[2] a pigmy,[3] from the interior of africa, to dance before the king and amuse him; and he was promised that, if he succeeded in bringing the pigmy alive and in good health, his majesty would confer upon him a higher rank and dignity than that which king assa conferred upon his minister ba-ur-tettet, who performed this much appreciated service for his master.[4] now assa was the eighth king of the vth dynasty, and pepi ii. was the fifth king of the vith dynasty, and between the reigns of these kings there was, according to m. maspero, an interval of at least sixty-four, but more probably eighty, years. but in the text in the pyramid of pepi i, which must have been drafted at some

. in answer to his question "how long have i to live"[2, the great god of annu answers- auk er heh en heh aha en heh thou shalt exist for millions of millions of years, a period of millions of years. in the lxxxivth chapter, as given in the same papyrus, the infinite duration of the past and future existence of the soul, as well as its divine nature, is proclaimed by ani in the words- nuk su paut ba-a pu neter ba-a pu heh i am shu [the god] of unformed matter. my soul is god, my soul is eternity.[3] when the deceased identifies himself with shu, he makes the period of his existence coeval with that of the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (2 of 21 [8/10/2001 11:23:20 am] tmu-ra, i.e, he existed before osiris and the other gods of his company. these tw

two passages prove the identity of the belief in eternal life in the xviiith dynasty with that in the vth and vith dynasties. but while we have this evidence of the egyptian belief in eternal life, we are nowhere told that man's corruptible body will rise again; indeed, the following extracts show that the idea prevailed that the body lay in the earth while the soul or spirit lived in heaven. 1. ba ar pet sat ar ta soul to heaven, body to earth.[4 (vth dynasty [1. recueil de travaux, t. v, p. 170 (pepi, 1. 85. 2. plate xix, l. 16 (book of the dead, chapter clxxv. 3. plate xxviii, 1. 15. 4 recueil de travaux, t. iv, p. 71 (l. 582] p. lvii 2. mu-k er pet xa-k er ta thy essence is in heaven, thy body to earth.[1 (vith dynasty) 3. pet xer ba-k ta xeri tut-k heaven hath thy soul, earth hath th

hat a man had more than one sahu, for the words "all thy sahu" occur. this may, however, be only a plural of majesty] p. lxi per-f em aabt t'eba-tha em sah-k pen am baiu he cometh from the cast [when] thou art endued with this thy sah among the souls.[1] 3. ahau pa neheh t'er-f pa t'etta em sah-f [his] duration of life is eternity, his limit of life is everlastingness in his sah.[2] 4. nuk sah em ba-f i am a sah with his soul.[3] in the late edition of the book of the dead published by lepsius the deceased is said to" look upon his body and to rest upon his sahu"[4] and souls are said "to enter into their sahu;[5] and a passage extant both in this and the older theban edition makes the deceased to receive the sahu of the god osiris.[6] but that egyptian writers at times confused the khat w

. 472. 3, l. 482] the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (6 of 21 [8/10/2001 11:23:20 am] p. lxiii having been buried in the lowest chamber "his ka cometh forth to him"[1] of pepi i. it is said- ai su ka-k hems ka-k am ta hena-k at ur washed is thy ka, sitteth thy ka [and] it eateth bread with thee unceasingly en t'et t'etta forever'[2] aha uab-k uab ka-k uab ba-k uab sexem-k thou art pure, thy ka is pure, thy soul is pure, thy form is pure.[3] the ka, as we have seen, could eat food, and it was necessary to provide food for it. in the xiith dynasty and in later periods the gods are entreated to grant meat and drink to the ka of the deceased; and it seems as if the egyptians thought that the future welfare of the spiritual body depended upon the mainte

may there never be done unto me that which my soul abhorreth, let not my soul be imprisoned, but may i be among the venerable and favoured ones, may i plough my lands in the field of aaru, may i arrive at the field of peace, may one come out to me with vessels of ale and cakes and bread of the lords of eternity, may i receive meat from the altars of the great, i the ka of the prophet amsu"[1] the ba or soul. to that part of man which beyond all doubt was believed to enjoy an eternal existence in heaven in a state of glory, the egyptians gave the name ba, a word which means something like "sublime "noble" the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (7 of 21 [8/10/2001 11:23:20 am] and which has always hitherto been translated by "soul" the ba is not incorpor

es both substance and form: in form it is depicted as a human-headed hawk, and in nature and substance it is stated to be exceedingly refined or ethereal. it revisited the body in the tomb and re-animated it, and conversed with it; it could take upon itself any shape that it pleased; and it had the power of passing into heaven and of dwelling with the perfected souls there. it was eternal. as the ba was closely associated with the ka, it partook of the funeral offerings, and in one aspect of its existence at least it was liable to decay if not properly and sufficiently nourished. in the pyramid texts the permanent dwelling place of the ba or soul is heaven with the gods, whose life it shares 1. sek unas per em hru pen em aru maa en behold unas cometh forth on day this in the form exact of

to decay if not properly and sufficiently nourished. in the pyramid texts the permanent dwelling place of the ba or soul is heaven with the gods, whose life it shares 1. sek unas per em hru pen em aru maa en behold unas cometh forth on day this in the form exact of ba anx a soul living.[2 [1. see trans. soc. bib. arch, vol. vi, pp. 307, 308. 2. recueil de travaux, t. iv, p. 52 (l. 455] p. lxv 2. ba-sen met unas their soul[1] is in unas.[2] 3. aha ba-k emma neteru standeth thy soul among the gods.[3] 4. ha pepi pu i-nek maat heru metu-s thu hail, pepi this! cometh to thee the eye of horus, it speaketh with thee. i-nek ba-k am neteru cometh to thee thy soul which is among the gods.[4] 5. uab ba-k am neteru pure is thy soul among the gods.[5] 6. anx ausar anx ba din netat anx pepi pen as liv

shadow. in connection with the ka and ba must be mentioned the khaibit or shadow of the man, which the egyptians regarded as a part of the human economy. it may be compared with the greek skia' and umbra of the greeks and romans. it was supposed to have an entirely independent existence and to be able to separate itself from the body; it was free to move wherever it pleased, and, like the ka and ba, it partook of the funeral offerings in the tomb, which it visited at will. the mention of the shade, whether of a god or man, in the pyramid texts is unfrequent, and it is not easy to ascertain what views were held concerning it; but from the passage in the text of unas,[2] where it is mentioned together with the souls and spirits and bones of the gods, it is evident that already at that early

d,[3] it is quite clear that in later times at least the shadow was always associated with the soul and was believed to be always near it; and this view is [1. recueil de travaux, t. v, p. 184 (l. 168. 2. recueil de travaux, p.62 (l. 523. 3. see trans. soc. bibl. arch, vol. viii, p. 386-97] p. lxvii supported by a passage in the xciind chapter of the book of the dead,[1] where it is said- em xena ba-a sauti xaibit-a un uat the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (9 of 21 [8/10/2001 11:23:21 am] let not be shut in my soul, let not be fettered my shadow, let be opened the way en ba-d en xaibit-a maa-f neter aa for my soul and for my shadow, may it see the great god. and again, in the lxxxixth chapter the deceased says- maa-a ba-a xaibit-a may i look upon

the following passages from the pyramid texts 1. i-nek sexem-k am xu cometh to thee thy sekhem among the khu's.[6 [1. i.e, horus. 2 recueil de travaux, t. v, p. 19 (l. 174. 3. recueil de travaux, t. v, p. 41 (l. 289. 4. see below, p. 117. 5. see below, p. 115. 6. recueil de travaux, t. v, p. 160 (l. 13] p. lxix 2. uda sexem-k am xu pure is thy sekhem among the khu's.[1] 3. aha uab-k uab ka-k uab ba-k uab thou art pure, pure is thy ka, pure is thy soul, pure is sexem-k thy sekhem.[1] a name of ra was[3] sekhem ur, the "great sekhem" and unas is identified with him and called- sexem ur sexem em sexemu great sekhem, sekhem among the sekhemu.[4] the ren or name finally, the name, ren, of a man was believed to exist in heaven, and. in the pyramid texts we are told that nefer en pepi pen hena r

lesh" 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 period. on the osiris of a man, see wiedemann, die osirianische unsterblichkeitslehre (in die reli

a remarkable passage from the clivth chapter of the book of the dead (naville, todtenbuch, bd. i, bl. 179, l. 3) the deceased king thothmes iii. prays- seset-kua emxet-k tem huau ma ennu ari-k preserve me behind thee, o tmu, from decay such as that which thou workest er meter neb netert nebt er aut neb er t'etfet neb for god every, and goddess every, for animals all, for reptiles all sebuit-f per ba-f emxet mit-f ha-f for each passeth away when hath gone forth his soul after his death, he perisheth emxet sebi-f after he hath passed away. the gods mortal. the egyptians' ideas of god. http//www.sacred-texts.com/egy/ebod/ebod06.htm (6 of 7 [8/10/2001 11:23:29 am] of these mortal gods some curious legends have come down to us; from which the following may be selected as illustrating their infe

owing their ancestors, call their city, which the arabs have rendered by akhm m. aqert, a common name for the abode of the dead. bast, more fully pa-bast or per-bast, the bubastis of the greek writers (herodotus, ii, 59, 137, 156, 166; strabo, xvii, 1, 27, the metropolis of the eighteenth nome of lower egypt, and the seat of the worship of bast, a goddess who was identified with the soul of isis, ba en auset. the city is mentioned in the bible under the form (ezekiel xxx, 17, pi-beseth [1. see am lineau, op. cit, p. 287] p. cxxxv which the copts have preserved in their name for the city; the arabs call the place tell basta. het-benbent, the name given to many sun-shrines in egypt, and also to one of the places in the other world where the deceased dwelt. het-ptah-ka, the sacred name of the

ertet, a common name for the tomb. tep, a district of the town per-uatchet, the buto of the greeks (strabo, xvii, i, 18, which was situated in the delta. tettet, a name given both to the metropolis[1] of the ninth nome and to the chief city[2] of the sixteenth nome of lower egypt. tuat, a common name for the abode of the departed [1. i.e, pa-aushr, or per-aushr, the busiris of the greeks. 2. i.e, ba-neb-tettet, the mendes of the greeks] the principal geographical and mythological places in the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod10.htm (3 of 4 [8/10/2001 11:24:04 am] next: funeral ceremonies. the principal geographical and mythological places in the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod10.htm (4 of 4 [8/10/2001 11:24:04 am] sacred texts egypt inde

the atet[6] boat (9) they who dwell in the heights and they who dwell in the depths worship thee. thoth[7] and maat both are thy recorders. thine enemy[8] is given to the (10) fire, the evil one hath fallen; his arms are bound, and his legs hath ra taken from him. the children of (11) impotent revolt shall never rise up again [1. according to the egyptian belief man consisted of a body xa, a soul ba, an intelligence xu, and ka, the word ka means "image" the greek ei?'dolon (compare coptic kau peyron, lexicon, p. 61. the ka seems to have been the "ghost" as we should say, of a man, and it has been defined as his abstract personality, to which, after death, the egyptians gave a material form. it was a subordinate part of the human being during life, but after death it became active; and to i

revious next plates vii.-x. vignette: the vignette of these plates, forming one composition, runs along the top of the text. the subjects are- plate vii. i. ani and his wife in the seh hall;[1] he is moving a piece on a draught-board [2 (to illustrate lines 3 and 4 of the text. 2. the souls of ani and his wife standing upon a pylon-shaped building. the hieroglyphics by the side of ani's soul read ba en ausar "the soul of osiris [1. in the papyrus of hunefer the first scene in this vignette is composed of amenta, and the signs# and, emblematic of food and drink. on each side is a figure of the deceased, but that on the left faces to the left and that on the right faces to the right (1) compare also the variant from the papyrus of mut-em-uaa (2) 2. see page 281, note i] p. 277 3. a table of

ing into (2) the glorious neter-khert in the beautiful amenta, of coming out by day[3] in all the forms of existence which [1. compare the following variant from a papyrus in dublin. in the papyrus of hunefer, before the scene of the cat cutting off apepi's head, is one in which the deceased is represented kneeling in adoration before five ram-headed gods, whose names are ra, shu, tefnut, seb and ba-[neb]-tattu. 2. pierret renders, r surrection des m nes" see le livre des morts, p. 53. 3. some copies read "to be with the followers of osiris, and to feed upon the food of un-nefer, to come forth by day; and others "may i drink water at the sources of the streams, and be among the followers of un-nefer; may i see the disk every morning" for the texts, see naville, todtenbuch, bd. ii, bl. 29]

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

azoch) name given by ancient alchemists to mercury, also known as astral quintessence, flying salve, animated spirit, ethelia, and auraric. the term also implied the essential element of the transmutation process. sources: waite, a. e. azoth; or, the star in the east. london, 1893. reprint, new hyde park, n.y: university books, 1973. azael encyclopedia of occultism& parapsychology. 5th ed. 136 b ba the egyptian conception of the soul, which, in the form of a man-headed bird, left the body after death and winged its flight to the gods. it returned at intervals to the mummy for the purpose of comforting it and reassuring it concerning immortality. sometimes carved on the lid of mummy cases, it might be depicted grasping the ankh and the nif; occasionally it was represented as flying down th

ods. it returned at intervals to the mummy for the purpose of comforting it and reassuring it concerning immortality. sometimes carved on the lid of mummy cases, it might be depicted grasping the ankh and the nif; occasionally it was represented as flying down the tomb shaft to the deceased or perched on the breast of the mummy. in the book of the dead, a chapter promises abundance of food to the ba. the ba, or soul, should not be confused with the ka, the human double. in egypt the human had both. after death, the ba left the body. the ka remained in the tomb and ventured forth in the likeness of the deceased to haunt family and friends. sources: the book of the dead. translated by e. a. wallis budge. new hyde park, n.y: university books, 1960. baalberith according to johan weyer, baalber

na, and mysticism and also issued a quarterly journal, christian parapsychologist. full membership in the fellowship was limited to members of churches that belong to either the world council of churches or the british council of churches or that adhere to the orthodox theological tradition and held jesus christ as lord and savior. last known address: st. mary abchurch, abchurch ln, london, ec4n 7ba, england. sources: pearce-higgins, john d. life, death and psychical research: studies on behalf of the churches fellowship for psychical and spiritual studies. london: rider, 1973. church of christ, scientist organization founded in 1879 by mary morse (baker) eddy (1821.1910) as the embodiment of the healing movement popularly known as christian science. as a young woman eddy suffered from chr

less recognition in other countries. through the 1990s, a number of healers established centers across the united kingdom and others from several countries of the british commonwealth also trained with mata yogananda and peter sevananda. after the isrha was founded, affiliated members appeared in canada, australia, and new zealand. the isrha is headquartered at 1 hamlyn rd, glastonbury, somerset ba6 8hs, united kingdom. it publishes a biannual periodical, change, first issued in 1997. the self- realization meditation healing centre headed by mata yogananda is located at laural lane, queen camel, yeovil, somerset ba22 7nu, united kingdom. it publishes an annual periodical, dharma, through its publishing arm, daoseva press. associated centers are found in australia, new zealand, and canada

the corporeal, a coloured though real projection of the individual, an exact reproduction of him in every part. the ka was believed to live in the tomb. egyptians mummified the deceased s body and filled the tomb with provisions to prolong the life of the ka. if neglected the ka was thought to come out of the tomb and haunt the guilty relatives. the ka was not to be confused with the soul, called ba or bai, which was believed to abandon the material body and the double at the moment of death. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. hornung, erik. conceptions of god in ancient egypt. ithaca, n.y: cornell university press, 1982. kabala (or kabbalah or cabbalah or cabbala or cabala) a hebrew and jew

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

pular cu l t u re. h t t p/ w w w. e a g l e s w i n g s. c o m/ a u/ s o l t e c 1. h t m l tuella [pseud. of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. van tassel, george w, 1952. i rode a flying saucer! the mystery of flying saucers revealed. los angeles: new age publishing company. we t t l a u f e r, brianna, 2000. a brief ba c k g round bet ween ashtar and ashtar command. http//www. g e o r g e va n t a s s e l. c o m/ pa g e s/ 0 0 5. 1 a s h t a r. h t m l asmitor in revelation: the divine fire (1973) brad steiger reports a story related to him by robert shell of roanoke, virginia, concerning a malevolent entity that attached itself to a young man experimenting with psychedelic drugs. the being called itself asmi

so informed her that they have bases on earth: under the atlantic ocean, in the gobi desert, and in a valley in northern italy. earth is nearing disaster, and the back are here not to interfere but to warn those who will listen. further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. bartholomew the channeling entity ba rt h o l o m ew first spoke t h rough ma ry- ma r g a ret mo o re in the mid- 1970s. she was visiting friends in so c o r ro, new mexico, and undergoing hypnosis in an e f f o rt to re l i e ve back pain. su d d e n l y, somebody was speaking through her. for the first year of their association, mo o re feared that ba rt h o l om ew was a dramatic delusion. but over time she became convinced of

to re l i e ve back pain. su d d e n l y, somebody was speaking through her. for the first year of their association, mo o re feared that ba rt h o l om ew was a dramatic delusion. but over time she became convinced of his wisdom and p rophetic talents. she came to think of him as the energy vo rt e x or the higher and wiser l e vel of energy (mo o re, 1984. during the new age boom of the 1980s, ba rt h o l o m ew k n own for his gentle, kind manner was something of a channeling superstar; his messages of comfort and self-love we re taken to heart. he addressed a wide range of subjects, from sex and aids to prayer and ego surre n d e r. be f o re his popularity waned, he was the subject of two books by mo o re. see also: channeling further reading moore, mary-margaret, 1984. i come as a b

e an internationally known channeler who has taken bashar (as well as another entity, anima) to a variety of nations on several continents. bashar has told anka that he and his people live on the planet essassani, five hundred light years from earth but in a different dimension. bashar was speaking not just for himself but collectively expressing his society s sentiments. i have no way of proving ba s h a r s existence to anyone, anka concedes. the most i m p o rtant thing is that the information, where ver it s coming from, had made a difference in many people s lives, including my ow n (anka, n.d. anka s organization, in t e r p l a n e t a ry connections, coordinates the channeling eff o rts and circulates tapes of their re c o rd i n g s. see also: channeling further reading anka, darr

8. mon-ka of mars gives saucer research a black eye, 1956. csi news letter 6 (december 15: 3 5. tuella [pseud. of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. mothman mothman, a monstrous cre a t u re re p o rted by d o zens of witnesses in towns along the oh i o r i ver va l l e y, got its name from a villain in the then-popular ba t m a n television series. t h o u g h their stories re c e i ved little public attention, at least one witness claimed to have had a kind of communication with it. mothman first appeared in the local press in november 1966, after two young couples spotted it around 11:30 p.m. while driving through an abandoned world war ii munitions complex known locally as the tnt area. gray in color with hum

they noticed a large, dead dog along the side of the road. this last detail would seem significant to later investigators after they learned of the experience that had happened an hour before to newell pa rtridge from rural salem, we s t virginia. pa rtridge had been watching television when suddenly he saw an unfamiliar kind of interf e rence on the screen. in the meantime, he could hear his dog ba n d i t h owling strangely. when he picked up a flashlight and stepped outside, he was shocked to see at one hundred fifty yard s distance the dog circling a shadowy figure with glowing red eyes that did not look like an animal s. something about the scene s t ruck pa rtridge as deeply abnormal, and he felt cold chills running down his back. ju s t as he was about to go inside, bandit charged t

me of the inve n t o r. he said that they had been traveling a gre a t deal, and we re testing the machine. i was do dumbfounded that i could not frame an intelligent question to ask. he did re m e m b e r, though, that e l e c t r i c i t y powe red the craft. at uvalde, three hundred miles southwe s t of beaumont, twe n t y- t h ree hours after the l i g o n s s alleged encounter, sheriff h. w. ba ylor witnessed an airship landing near his home. baylor saw three crew members and spoke with one, a mr. wilson, a native of go s h e n, new yo rk. the aeronaut recalled an old friend, captain c. c. akers, whom he said he had k n own in fo rt wo rth. now, he understood, akers lived in the area. baylor replied that he k n ew akers, who was employed as a customs officer in eagle pass but who freq

d k n own in fo rt wo rth. now, he understood, akers lived in the area. baylor replied that he k n ew akers, who was employed as a customs officer in eagle pass but who frequently visited uvalde. after asking the sheriff to give his best to akers, wilson and his crew flew away. t h e houston daily po s t, which re p o rted the story in its april 21 issue, mentioned the sighting, the same night as ba y l o r s alleged encounter with wilson, of an airship passing just nort h of the baylor residence. contacted by the ga l- veston daily ne w s( april 28, akers confir m e d that twenty years earlier he had known a man by the name of wilson from new yo rk s t a t e. he was of a mechanical turn of mind and was then working on aerial navigation and something that would astonish the world. at midni

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

cted his disciples to embrace might also be incorporated in one s practices. as a jew addressing jews, it is highly likely that master yeshuvah would have spoken such a prayer in hebrew. hence, it might be said as follows: the lord s prayer.;ms svdq,,ymsb rsa vnyba avinu asher bushamayim, qadosh shamekha. 8./rab ]k ,ymsbk,;nvor hsiy,;tvklm avbt tavo malkhutekha, ya ase ratzonekha kebashamayim ken ba aretz. vnyaux li vnl xlcv ,vyh vnl ]t vnqx ,xl ta et lechem chukenu ten lanu hayom, vuh-salach lanu al chatainu lav vnl ,yauvxl vnxna ,g ,yxlvcs ypk kehfi shesolchim gam anachnu lachotim lanu vuh-al .irh ]m vnolx ,a yk ]vycn ydyl vnaybt tevi enu lidai nisayon ki im chaltzenu min hara. trpthv hrvbgh hklmmh ;l yk ki lecha hamamlacha haguhvoora vuh-hatifareht.]ma.,ymlvi ymlvil luh- ohlamai ohlamim

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

m being the highest mark of distinction which could be conferred upon them. forlong assures us that the oak was even more worshipped at the west than was the sacred ficus at the east. like it, the wood of the oak must be used "to call down the sacred fire from heaven and gladden in the yule (suiel or seul) log of christmas-tide even christian fires, as well as annually renew with fire direct from ba-al, on beltine day, the sacred flame on every public and private hearth, and this from the temples of meroe on the nile, to the farthest icy forests and mountains of the sklavonian"[15 [15] faiths of man in all lands, vol. i, p. 68. among the druids, the mistletoe was also sacred especially when entwining the oak. together they represented the tree of life, or the two generating agencies throug

GILBERT THE MAGICAL MASON

quaternary. these principles, however, are not quite definite; for some thinkers divide manas, mind, into a higher and a lower, and speak of an antahkarana or thread soul uniting them; other compli255 cations are also heard of, such as the mysterious vehicle called the auric egg. ancient egyptian mythology alsoexhibitsa beliefin several indistinct principles, such as the ka, the ren or name, the ba or soul, the ab and sahu, all dwelling in the khat, the material body. the romans spoke of corpus the body, vita the life essence, animus or mens the mind, and anima the soul: the greeks recognised several principles, such as the psyche the soul, nous or phren the mind, thumos the life, eidolon the shadow, and soma the body. the jewish kabalistic rabbis also formulated a complex scheme of human

the following elements were recognised: i.thematerial body,khat,which was preserved as a mummy after death; its emblem was a limp, dead fish. 2.theaura or ethereal envelope,khaibu;a shadow form represented by a fan or sun-shade.3. hati,is the emotional element, the passions whose vehicle wasab,the heart. 4.theka,the second personality, thealter egoor the genius.304themagical mason5.thehuman soul,ba,pictured as a bird which is released by death, flying up to the gods. we also find mention of thesahu,pictured as a beautiful lily, and of thekhou,theshining one(the greekaugoeides),pictured as a flame, a vehicle of the soul become divine (but thiskhouis also sometimes attributed to evil beings. still another human element was thesekhemor vitality.then,lastly, there was theren,a secret and sacr

goeides spiritusbuddhisoul1humanphrenanimusrmanas soulnousmenssoulisoulman1psuche animakamaanimal soulthumosvita prana bios pneuma linga eidolonumbrasarirabodybody bodysthula soma corpus sariraofmanhebrew kabalistic egyptian emblems.,atziluth an axe of green jade, yechidah yod kether neter a god or deified manira shining form (but briah may be good or bad) neshamah khou heh ph bi sahu is doubtful ba the soul as a bird with a flying upward ruach ren is the name and char- acter, knowing which one has power over,geb chs another tiph vau ab the heart as the the vehicle of the yetzirah hati passional element i-nepheith- net hod nepheshiesodthe dark or hidden sekhem one, or power of the god ka, the personality; man with tzelem arms up. a shadowmkhaibitform-afan malkuth heh assiah guph khat a lim

GLOBAL FREEMASONRY

f the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba-aa'.73 knight and lomas explain that these words are used most of the time without any thought to their meaning, but they are ancient egyptian words and mean "great is the established master of freemasonry, great is the spirit of freemasonry."74 the authors state that the word "ma'at" means the skill of wall building, and that the nearest translation is "masonry" this means that modern masons

GOLDEN DAWN RITUALS B

finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perform the qabalistic cross. step 2 a) move to the east, and holding your magical sword in your right hand, make the closing active spirit pentagram. visualize it bright white while vibrating t

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

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ately the lame size and shape; but mude of subtler and less illusory material. this body, which is called by various authors the astraldouble, body of light, body of fire, bodyy of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class. in particular,the phantoms of the astral plane. aleister crowley, magick in theory and practice may the ba (soul) see its khat (physical body. may it rest in its sahu (spirit body. may it not lose consciousness. may it not lose control over the body, ever. chapter lxxx x, thebook of the dead in order to investigate the watchtowers and aethyrs it is essential to be able to travel in the subtle body, known as the body of light. there are many good books available on this subject (crowley's liber o is

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

am. 2, 7 a curse takes wing, and mounts to heaven' rrifsero le' mardettiune dessa vecchia vascelle, che sagliettero snheto 'n cielo' when a horse has been cursed, his hair is thought to be luminous 'a cavallo iastemmiato luce lo pilo^ ibid. specimens of the most vigorous cursing might be picked out of our old poetry; one in the edda, s^em. 144% nio rostom er]?u skyldir ne'sar vera, ok vaxi )7er a ba'snii barr! may remind us of the phrases culled from our common people's talk, pp. 181-2. 952n. in a minnesong, ben. 82 'der nider schar, daz die vor hilchen itegen' the low set, may they lie out1228 spells and chaems. side of churcb (in unconsecrated ground' der bluomen schin sol iemer sin von ir gewalt gescheiden/ put out of their reach. the runes on a tombstone will occasionally end with a cu

not pi. h^bgtessena. the exorcist, in relating the transaction, calls to the patient to shield himself, that he may get over the attack^ and every now and then puts in the refrain' out, little spear, if herein thou be' he goes on to tell how he stood under 1' should be hsern, conf. hsbrnflota, cod. exon. 182, 9' suppl. 2 'hsne hi's genesan' in as. this verb takes the ace, not the gen. as in ohg: ba saecce genais, beow. 3950. uisa gehwane genesen hsefde 4789. fela ic gutirffisa geuffis 4848. se)>a, gu'se genses, caedm. 121, 33. stitch in the side. elf-burn. 1245 shelter when those women lot fly their darts, aud means to send them a countei'-shot, a kuife, whose smiting by a smith is reported, as also that of war-spears by six smiths. every bit of the witches' iron shall melt, wherever it m

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

of bremen s hist. eccl (pertz, scr. 7, 379) is worth quoting: prope illud templum (upsaliense) est arbor maxima, late ramos extendeiis, aestate et hieme semper virens: cujus ilia generis sit, nemo scit. ibi etiam est fons, ubi sacrificia paganorum solent exerceri, et homo vivus immergi, qui dum immergitur (al. invenitur, ratum erit votum populi. to sink in water was a good sign, as in the ordeal (ba. 924; conf. chap. xxxiv, witch s bath. 3 esculus jovi sacra, pliny 16, 4 (5. 652 teees and animals. called ellorn, e/z-horn. 1 arnkiel s testimony 1, 179 is beyond suspicion: thus did our forefathers also hold the ellhorn holy, and if they must needs clip the same, they were wont first to say this prayer " dame ellhorn, give me somewhat of thy wood, then will i also give thee of mine, if s

vian songs the moon and the morningstar (danitsa) hold a colloquy on the affairs of men (vuk 3, 3. during an eclipse of the sun (i don t know whether of the moon also) our people cover the wells up, else their water would turn impure, superst. i, 589. is there a trace of moon-worship to be found in the fact that people had an image of the moon carved on rocks and stones that marked a boundary? in ba. 542 an alamannic doc. of 1155 is given, which traces the custom all the way up to king dagobert. in westphalian docs, as late as the 17th cent. i find halfmondsschnad- stones,1 unless the word halfmoon here means something else. in bavaria there is a mondsee, ohgr. mdninseo (lunae lacus, in austria a mdnhart (lunae silva^ aovva v\tj in ptolemy; 2 we may safely credit both with mythic associati

uch a commanding influence on important undertakings. they are what jornandes cap. 11 calls lunae commoda incommodaque. it is true, the performance of any kind of work was governed by berc. 1 defence of wulften castle, vienna 1766. suppl. p. 71-2. 162. 2 can manhart lave come from maginhart? helbl. 13, 190 has meinharts& amp;gt; phases of the moon. 709 the day and solar time, whether of warriors (ba. 297, or of servants (353, or of tribunals especially (814-6. if, on the other hand, some new and weighty matter was to be taken in hand, they consulted the moon; which does not mean that the consultation was held or the action begun in the night, but on those days whose nights had an auspicious phase of the moon: coeunt, nisi quid fortuitum et subitum incident, certis diebus, quum ant inchoatu

HANDBOOK OF EGYPTIAN MYTHOLOGY

ds, but specific communications from a deity to an individual king are usually described as coming in the form of a dream or a portent. the best known example is king thutmose iv s dream encounter with the deity manifest in the great sphinx at giza (see sphinx in deities, themes, and concepts. similar dreams were occasionally recorded by private individuals of the elite class. it was probably the ba of a person that was thought to be able to enter the divine mythical time lines 85 realm in sleep and converse with gods and spirits. ordinary egyptians did not expect to meet their deities until after they had died. strange encounters. encounters between people and deities are described in stories that use mythological themes, but these usually take place beyond the nile valley. in the story o

bd 15, 100, 126; ad 1st hour; kasp; solar hymns; petese; eofs banebdjedet (banebdjed) a ram god associated with the town of mendes (djedet, banebdjedet was the northern equivalent of the god khnum. his sacred animal was a ram or a goat. his consort was a fish or dolphin goddess called hatmehyt (foremost of the fishes, who seems to have been the original local deity of mendes. as the word for ram (ba) and the word for soul or manifestation sounded the same in egyptian, ram gods were often regarded as manifestations of other deities. banebdjedet could be shown with four rams heads representing the four bas of the creator sun god. this linked banebdjedet with osiris, who was often named as a ba of the sun god. the book of the heavenly cow states that the ba of osiris is the ram of mendes. pas

ratory birds passed overhead or wintered in the south of the country. many egyptian deities had bird forms, but flocks of birds were used as a symbol of chaos. in some egyptian creation myths, a bird was the first living being. the heavens could be imagined as a cosmic hawk. many spells claimed to bestow the power to fly to the celestial realm or between the worlds of the living and the dead. the ba, the egyptian concept that is closest to western ideas about the soul, could be shown as a human-headed bird. birds were traditionally hunted with throw sticks or nets. there was a birdcatcher god, who was the son of the marsh goddess. migrating birds were probably seen as foreign invaders, and large flocks could strip fields and orchards bare. this may be why the common sparrow was used as a s

nephthys, and other goddesses such as maat, could also be shown as winged beings. their outspread wings offered protection and shade, like those of the vulture goddess nekhbet. in her bird form, isis used her wings to fan the breath of life back into her murdered husband. the ostrich feather worn by the god shu was also associated with the breath of life. after death the personality survived as a ba. this had the power to leave the mummy and travel through the egyptian cosmos, though only the virtuous soul would find a safe place to alight. from the new kingdom onward the bas of the dead were shown as part bird, part human. the bird body could be that of a stork, a vulture, or a hawk. a sequence of spells in the book of the dead allows the ba to transform itself into a falcon, a heron, a s

dog attacks him. the crocodile who was his fate offers to save him in return for help against a water demon. king menas is said to have founded the city of krokodilopolis in the fayum in gratitude for his escape. the roman period book of the fayum lists and illustrates many of the crocodile cults of this region (see figure 44. in the fayum there was a taboo against hunting crocodiles because the ba (manifestation) of sobek is crocodiles. crocodiles were kept as sacred animals in some temples and mummified after death. at athribis, the local crocodile god khenty-khety came to be regarded as a form of horus. yet on magical stelae, horus the savior was asked to drive away all the crocodiles of the river. at edfu, crocodiles were reviled as followers of seth. a crocodile son of seth called ma

t the festival of the potter s wheel. hymns sung at this festival praised the lord of the wheel as the one who fashioned gods and men. when khnum was viewed as a universal creator, his name was joined with those of other creator deities such as amun, ptah, or ra. his wheel was spun to remake the cosmos every morning. the egyptian word for ram sounded similar to the word for soul or manifestation (ba. this may be why khnum was sometimes identified with the soul of other deities such as geb, osiris, and ra. most underworld books show the nocturnal sun as a man with a ram s head, because it is the soul of ra that is passing through the underworld. see also heqet; imhotep; ra; satet and anuket 154 handbook of egyptian mythology references and further reading: a. m. badawi. der gott chnum. gl c

these three qualities on egyptian kings, who were often crowned in his temple at memphis. ptah s consort was the solar lioness sekhmet. their son was nefertem, the god of the primeval lotus. ptah was also credited with siring imhotep, a historical figure who was deified as god of medicine and learning. the apis bull, the most important sacred animal in egypt, was the earthly messenger and visible ba (soul or manifestation) of ptah. a mansion of ptah is mentioned twice in the pyramid texts. this may be the same mansion of the ka of ptah (egyptian h. wt ka ptah; greek aigyptos) that eventually gave its name to the whole country. in the middle kingdom, ptah was already known as a divine craftsman who could make a new body for a dead person. ptah became the particular patron of metalworkers an

n collectively as the sons of horus. they were the traditional guardians of the four canopic jars used to hold mummified organs. imsety generally protected the liver, hapy the lungs, duamutef the stomach, and qebehsenuef the intestines. the four sons were also associated with the four directions (south, north, east, and west) and with four vital components for survival after death: the heart, the ba, the ka, and the mummy. imsety is usually shown in full human form, but hapy sometimes has the head of a baboon, duamutef that of a jackal, and qebehsenuef that of a hawk. in the pyramid texts, the children of horus are invoked to protect osiris the king, support his body, and beat up his great enemy. these roles are repeated in a middle kingdom ritual drama in which the sons of horus fight the

rmed into a funerary deity or a transfigured spirit. apotropaic having the power to drive away evil. atef crown a tall crown decorated with two protruding horns, two feathers, and a small disc. mainly worn by the god osiris. atonism worship of the light of the sun as the sole god and king akhenaten as its manifestation on earth. attributes the form, costume, or objects that characterized a deity. ba the soul or identity of a person or deity. the ba was usually shown as a human-headed bird. a closely related word means a divine manifestation. barque (bark) a sacred boat used to carry a god (in myth) or an image of a god (in cult. barque of millions the boat of the sun god. benben a sacred stone in the solar temple at heliopolis. probably the prototype for the first obelisks and the capstone

HEAVEN HELL

u-nes-ahehi-hru-en-ankhekh. 1 p. 36 xii. gate. nast-taui-si-sekseket-nemmatu-em-nehepu-qahit-nebt-khu-setemth-kheru-neb-s. xiii. gate. sta-en-asar-aaui-f-her-s-sehetchet-hap-em-ament-f. xiv. gate. nebt-tenten-khebt-her-tesheru-aru-nes-haker-hru-en-setemet-au. xv. gate. bati-tesheru-qemhut-aarert-pert-em-kerh-sentchert-seba-her-qabi-f-ertat-aaui-s-en-urtu-xvi. gate. nerutet-nebt-aatet-khaa-khau-em-ba-en-reth-khebsu-mit-en-reth-sert-per-qemamet-shat. xvii. gate. khebt-her-senf-ahbit-nebt-uauiuait. xviii. gate. mer-setau-ab-abtu-merer-s-shat-tepu-amkhit-nebt-aha-uhset-sebau-em-masheru. xix. gate. sert-nehepu-em-aha-s-ursh-shemmet-nebt-useru-anu-en-tehuti-tchesef. xx. gate. amt-khen-tepeh-neb-s-hebs-ren-s-ament-qemamu-s-thetet-hati-en-am-s. xxi. gate. tem-sia-er-metuu-ari-hemen-hai-nebau-s. fr

ave been obliged to make their god afu-ra, the night form of amen-ra, to submit to being towed through an inferior tuat, and to being absorbed by the earth-god. the text which refers to this remarkable scene tells us that afu-ra addresses the eight gods who support the "boat of the earth" and declares that he who is in it is "holy" and in reply the being or beings ennurkha-ta) say "praised be the ba" i.e, the ram-headed form of osiris, which the god has taken "which the double bull has swallowed (or, absorbed; let the god be at peace with that which he hath created" the gods also say "praised be ra, whose ba hath set himself in order with the earth-god" thus it is quite clear that the "boat of the earth" is the abode of the "earth-god" to the right of afu-ra, as he passes through this divi

HEKAS

an, meaning 'a winding sheet. a cerecloth or funeral vestment was the garment used by the aforementioned sect in their rituals; this was indicative of the symbolic interconnection of life and death. sgian-dhu- the scottish knife- speculatively analogous to the skan-do-la, the mandaean ritual knife. sabbat- the witches' rite- stemming from az-sabbat, meaning' the forceful occasion' and from the sa-ba-tu- the sumerian lunar rite of the goddess inanna; this term by means of linguistic confluence equates with the semitic sabbath. note also that the ahl-i-haq, the people of truth- a middle-eastern tribal group, preserve a rite called the sabz which means 'the making green of things; they also sacrifice a cockerel at dawn to mark the liminal edge of night: a custom which has become a glyph of a

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

orn in the bloomsbury district of london on 28 april 18i 6, and was therefore in his 73rd year when he joined the g.d. in 1888 (westcott was then forty and mathers thirty-four) he was educated at charterhouse school in the city of london (long before it moved to more salubrious surroundings in surrey in 1872) and matriculated at trinity hall, cambridge, in 1837 (scholar, latin prize essay 1838-9, ba 1841. he was ordained deacon in the latter year and priest in 1843. he served in various rural parishes in the north midlands before he was appointed vicar ofchacombe in 1873 (aet. 57. whether or not he had any particular vocation for the priesthood is a matter for conjecture, introduction ii introduaion 12 the alchemist of the golden dawn seventy in all) were written to the much younger freder

george redway acquired his books on occult ph.t1osophy and similar subjects, including a number of hockle manuscnpts. a copy of redway's catalogue is in the library of the united grand lodge of england. 4 countess wachtmeister was one of the many titled early converts to theosophy. she joined the t.s. in 1881 and became a close friend and associate of madame blavatsky. the 'nobility' included th ba oness .de pal andt who joined, the golden dawn early in 189 i an resigned iii apnl 1893. a note in a complete list of g.d. members 1887- 97 described her as 'no good. 13 chacombe vicarage 29 august 1889 you asked me i think to tell you of any of behmen's [jakob boehme's] work .wherefore i send you by this post a cat [catalog e] co?tammg one at p.z, which i received this morning. also, it has ju

ISIS UNVEILED

. 90. galkeiu: summ. ckau (pmth expos, in appz (p. ill) to sib. oraeata: amst fd ni, 1689. 100. nmvarette: traladot kitl. he, dt china, bk. ii, cb. x. 101. on ou origin irf patm idaurji. 102. iambi: de mujf. vhi. 3; d. lus unt, i, pp. i -7, 157, 256. 103. f ber: bi$terujim on uie cmh, i, p. 315. note. 104. cot. betw. rd. and seience, p. 52. lata and chiru ai said, io the egyptian smcred booka. io ba* tqipeand (t. e, been wonhiped) on earth later than thotb, the^4l hemiea, called iviinmgivtm who wrote all tbeir sacred book* according to the command td god or by 'ditine revelation' the oompaukin and inatructor of iiia and onrit wai tboth, or hennca ii, who was an iocunation of the celestial ucnoes. digitizecoy google 60 isis unveiled isis is alao by right the queen of heaven, and ia generall

ie, and returned in a moment, taking his stand at the side of the 'possessed with tbe denla' with fai fs e towkrd the grouo of stud its, tht order of the day's praceedinga was a lecture to the byitanden, and the operation of exorcising the devils 'you know' said the priest 'that so great is this gill's avermon to holy tbmgi, myscu induded, that she goes into convulsion^ kicks, soeams and diatotta ba body the mo- ment she arrives at the corner of this itreet, and ba convulsive stnigglee leadi their dimas when she enten the sacred bouse of tbe bifost hi' turning to tbe pnwtratc, diuddtring, moat unh^ipy object irf bia attack, tbe priest commenced 'in the name of digitizecoy google a papal buix against spmitualism 69 cognisant of this freak of the clergy; but even if be were, how could be hav

spheres. the monograms of these gnostic planets are also buddhistic, the latter differ* ing ^beit shgbtly, from those of the usual astrological 'houses' in the explanatoiy notes which accompany the scheme, the names of cer- inthus (the disciple of simon magus, of menonder, and of certain other gnostics, whose names are not to be met with in the patristic writings, are often mentioned; such as par'ba (ferho, for instance* the author of the scheme claims, moreover, for his sect the greatest antiquity, bringing forward as a proof that their 'iorefathers' were the builders of all the 'dracontia' temples, even of those beyond 'the great waters' he asserts that the 'just one' who was the mouth- piece of the eternal aeon (christos, himself sent his disciples into the world, placing them under the

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

jonah gerondi (13th century) as the possible, if not probable, author. some traditions attribute shy to rabbenu tam from the end of the 14th century. references. cohen, r. seymour (trans/ed) sefer ha-yashar. the book of the righteous. new york: ktav publishing house, 1973. shokek, shimon. jewish ethics and jewish mysticism in sefer ha-yashar [sefer ha yashar be-misgeret sifrut ha-musar ha- fivret ba-me fah ha 13] translated by roslyn weiss [jewish studies, vol. 8] lewiston: the edwin mellen press, 1991. 1.d. castile: in the second half of the 13th century, a circle of kabbalists grew around the brothers r. jacob and r. isaac ha-cohen (or kohen. scholem refers to their developments as gthe gnostic reaction h.reaction, that is, to the philosophic leanings of the gerona mystics (ref. scholem

ed by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. ner elohim: candle of god. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. the path of the names. berkeley: trigram/tree, 1976. gfrom sha feri zedek, h gthe question of prophecy, h and selections from haye olam ha-ba, and sefer ha-ot. sefer ha-ot. translated by efrat levy; integral edition in english, hebrew, and aramaic. belize city: providence university, 2006. for information, go to www.everburninglight.org. sheva netivot ha-torah: the seven paths of torah. integral edition in english and hebrew. 04/2006. belize city: providence university, 2006. for information, go to www.everburninglight.org. albotini

state university of new york press, 1988. studies in ecstatic kabbalah. albany: state university of new york press, 1988. jacobs, louis. jewish mystical testimonies. new york: schocken books, 1976: chapter six: gthe prophetic mysticism of abraham abulafia. h. kaplan, aryeh. meditation and kabbalah. york beach: samuel weiser, inc, 1982: chapter 3: grabbi abraham abulafia. h. kiener, ronald. gfrom ba fal ha-zohar to prophet to ecstatic: the vicissitudes of abulafia in contemporary scholarship, h in gershom scholem fs major trends in jewish mysticism 50 years after (1993. meilicke, christine a. gabulafianism among the counterculture kabbalists, h in jewish studies quarterly, volume 9 (tubingen: mohr siebeck, 2002, pp. 71-101. scholem, gershom. kabbalah: pp. 53-9, 62-5, 180-3. shem tov sefard

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

s had not yet accustomed enough to using the sumerian-invented cuneiform script for their own language, so sumerian was used for writing. it is possible that some sumerograms concerning stars have never been pronounced in sumerian, but only in akkadian. later on, the symbols remained in use because of their shortness: e.g. the sumerian name for the scales is rin2, which corresponds to akkadian zi-ba-nh-tu(m, so it can be written as a sumerogram with one sign instead of four signs for akkadian. as another matter, the interpretation of such different names can be difficult, but in this case it seems that in both languages, in the first place scales were meant, as sumerian gi.rin2 and akkadian gi rinnu both mean primarily the most ordinary scales. an epithet of the scales constellation, gstar

ny smaller gods. it is interesting that mars is not referred to by nergal fs most widespread designations dgir3.unu.gal and du.gar, although in some later texts we can find dnergal. his name does not seem to be originally sumerian: babylonian theologians constructed a derivation from ne3.eri.gal elord of the underworld f (leick 1991: 127. one of the most popular names of mars is albat nu mul a-al-ba-tanu (g360, but up to the present day its meaning has remained unknown. scholars have explained it as ehe, who keeps the plague lasting f by breaking the name into syllables and interpreting these syllables in sumerian, thus getting the hypothetical akkadian mu.tabarru m t nu (reiner 1995: 7. this is in concordance with a parallel appellation of mars. dnergal (g302. nergal is a god of plague, w

for comments for names such as mulahu ethe other star f, mulnak(a)ru (g293) ehostile star f, mulka5.a or mulsarru erebellious star f, mullimnu ewicked/nasty star f (g360. the designation kakkab la minati eunpredictable star f expresses the idea that mars is a star that gchanges its place all year round h (gossmann 1950: 180; the same is suggested by the name mulnu.me.a (g304, akkadian kakkabu la ba.u erestless star f. as the planet is quite bright, names like mulnin.si4 (g318) ebright lord f and dnin.dar.a (g319) elord of brightness f have been used for mars. mul2babbar ebright star f sounds very much like jupiter. appellations mulmakru and mul.i.pa ered star f refer to the red color of 28 the planet. there is not much separating red color from fire, so one of the fire gods dgibil was con

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

into a city and gathered around him empty people, and all of them went with him to the desert. the name ptachia derives from the verb "liftoach (to open) a person who opens people s eyes. he gathered all the "empty" people people who feel emptiness in their lives "he took them from the city to the desert" he opened up the desert in their lives in order, as it is written in the bible "lech acharai ba midbar" the return to the creator- 247 "lech (go) says the creator to the person "acharai ba midbar (after me in the desert) with the feeling that your life without perception of the spiritual is like a desert without a drop of water, that the small spark of redemption from the feeling of emptiness will seem to you like "a cool spring on your exhausted soul" a further example can be found in th

e the power to do that which they comprehend and sense. this is known as "faith within reason" faith is called an upper, confronting power, which gives one the ability to act even when we do not yet realize or understand the essence of our actions- 354- attaining the worlds beyond that is, faith is a force that does not depend on our personal interest, egoism. it is said that in the place where a ba al teshuva (one who wishes to return and draw near the creator) stands, a complete righteous person cannot stand. when one corrects a new desire, one is considered to be completely righteous. when one is incapable of correction, one is called a "sinner" but if one overcomes oneself, then one is called "a returning one" since our entire path leads only toward the goal of creation, each consecuti

t. taking on this work is now the person s free choice, to serve the creator; therefore, one is prepared to request help from the creator to strengthen the intention that all actions undertaken will benefit the creator. this is the free choice that a person makes. a seed of altruism- 387- 32 battling for the perception of the creator s oneness in kabbalah, the masses are known as the "homeowners (ba al bait, because they aspire to build their own house (an egoistic vessel, kli) and fill it with pleasure. the desires of one who is ascending spiritually stem from the light of the creator, and focus on the task of building a home for the creator in one s heart, in order for it to be filled with the light of the creator. we discern all notions and all events according to our own perceptions. w

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

humans, usually in the vicinity of the tomb, or in the next world. relatives tended to address their concerns to the akh. the ka was the guardian spirit or life force and looked exactly like the person. this spiritual double tended to hover around the tomb. the ka was the part of the person that dwelt in statues of the person and was the aspect to which mortuary offerings were generally made. the ba was the breath or soul, the principle animating the person, both physically and psychically, which was pictured as a human-headed bird. the ba was able to perform all bodily functions, but shared with the akh the ability to exist as well among the gods. how much of the following process the pharaoh had to undergo is unclear. the theology was that he entered the divine realm, that is, the circui

ong the gods. how much of the following process the pharaoh had to undergo is unclear. the theology was that he entered the divine realm, that is, the circuit of the sun god, by right. they did not have to answer to anyone and did not have to visit osiris in the underworld. even so, the pharaohs sometimes gave evidence of anxiety about the journey. in general, the newly dead, in the form of their ba and ka, traveled in the boat of re, the sun god, as he made his way across the sky. in the west, as re reached the underworld with his load of new arrivals, the deceased disembarked and proceeded through seven gates, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas

ion. in this interworld, which somewhat resembles dreaming, the soul of the deceased, liberated from its bodily layers, can awaken and become aware of its true nature. the interworld period is important in preparing for the day of resurrection, which occurs at the end of time when human possibilities and potential have been exhausted. the day of resurrection (referred to as qiyama, the return, or ba th, awakening, which constitutes one of the essential beliefs of the islamic faith, is believed by some to last thousands of years. on this day the souls, rejoined with their bodies, will be assigned eternal life either in paradise (literally the garden) or in hell (the fire, depending on their merits. although the figure of the madhi is more central to shiite islam, it is a popular belief amon

LIBER 777

phareth beauty tudw hwla hwhy 7 jxn netzach victory twabx hwhy 8 dwh hod splendour twaxb \yhla 9* dwsy yesod foundation yj la ydc 10* rwklm malkuth kingdom ]lm ynda 11 [la aleph ox hwhy 12 tib beth house (8) hgwbza 13 lmg gimel camel (81 \yla (9) hd 14 tld daleth door (7) aha 15 hh h window 16 ww vau nail 17 yz zain sword 18 tyj cheth fence 19 tyf teth serpent 20 dvy yod hand 21 [k kaph palm (34) ba la (4) aba 22 dml lamed ox goad 23 \ym maim water la 24 wn nun fish 25 ]ms samekh prop 26 yu ayin eye 27 hp p mouth (65) ynda 28 ydx tzaddi fish-hook 29 [wq qoph back of head 30 cyr resh head (36) hla 31 yc shin tooth \yhla 32 wt tau tau (as egyptian (15) hy (3) ba 32 bis wt tau[ rah] ynda 31 bis yc shin. a a..a a [alga: hyha] hwchy table i (continued) 3 vi. the heavens of assiah. vii. english

ron 7 hgn nogah sphere ofvenus (5) qrz bru a arab zaraq 8 kbwk kokab sphere of mercury (6) lams samael 9 hnbl levanah sphere of luna (7) laymg gamaliel 1010 twdwsy \lj cholem yesodoth sphere of the elements (7) tylyl lilith 11 jwr ruach air [elements. see col. lxviii] 12 [planets follow sephiroth, corresponding] mercury [planets follow sephiroth] 13. luna. 14. venus. 15 hlt teleh aries b* wryryub ba airiron 16 rwc shar taurus e wrymyda adimiron 17 \ynwat teonim gemini wrymillx tzalalimiron 18 frs sarton cancer c wryrjyc shichiriron 19 hyra ari leo b wrybhlc shalehbiron 20 hlwtb betulah virgo e wryrpx tzaphiriron 21. jupiter. 22 \ynzam moznaim libra d wryrybu a abiriron 23 \ym maim water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg ge

hu asar and asi the phallus and vulva. sati the spine 1010 seb. lower (i.e. unwedded) isis and nephthys[[sphinx as synthesis of elements] osiris the eye of hoor the buttocks and anus 11 nu[[hoor-pa-kraat as atu 0] mout as 6 12 thoth and cynocephalus thoth anpu the lips 13 chomse chomse hathor the left eye 14 hathor hathoor khenti-khas the left nostril 15 men thu isis 16 asar, ameshet, apis osiris ba-neb-tattu the shoulders 17 various twin deities, rekht, merti &c[[heru-ra-ha] the twin merti. 18 khephra hormakhu. 19 ra-hoor-khuit, pasht, sekhet, mau horus as 6. 20 isis [as virgin] heru-pa-kraath. 21 amoun-ra amoun-ra apu-t the left ear 22 ma maat. 23 tum, ptah, auramoth (as c, asar (as hanged man, hekar, isis[[hathor] i#qhourey as 24 24 merti goddesses, typhon, apep, khephra hammemit sekhet

alakim \ymc \xu lkyh h. etzem shamaim 8 pxm laynsh hisniel \yhla ynb beni elohim hnwg lkyh h. gonah 9* lawhy yehuel \ycy ishim 1010 ynda-la lakim michael \ylara aralim rypsh tnbl .h h. lebanath ha- saphir lxxxviii. translation of col. lxxxvii. lxxxix* the revolutions of hyha in briah xc. the 42-fold name which revolves in the palaces of yetzirah. xci. the saints or adepts of the hebrews 0. 1 hyha ba messias filius david 2 yhha yg mosheh 3 palace of the holy of holies hhya xf enoch 4 p. of love ayhh fcurq abraham 5 p. of merit yahh ckydgk jacob 6 p. of benevolence yhah gtxrmb elijah 7 p. of the substance of heaven hyah unmmqh mosheh 8 p. of serenity hayh qzplgy aaron 9 hhay yqc joseph (justus) 1010 palace of crystalline whiteness ahhy hahy ydc la tyu david, elisha xcii. the angelic function

height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 1010 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table of correspondences (continued)24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centre

er guard 1010 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table of correspondences (continued)24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 1010 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of

ent of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the concealed acyr the head ymynp rwa the inner light wylu the most high awh he. ald acyr the head which is not. line 2. chokmah has additional titles: hmjk power of yetzirah.1 y of tetragrammaton. ba aba it has also the divine name, hwhy. line 3. binah has these additional titles: ama the dark sterile mother. amya the bright pregnant mother \yhla \yhla hwhy divine names. aysrwk throne. line 4. chesed has this additional title: hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king

LIBER ALEPH

ate iuvenum. 40 ax de modo disputandi. 41 ao de voluntate iuvenis cognoscenda. 42 ap de auro rubeo. 43 a% de sapientia in re sexuali. 44 ar de gradibus quis scienti. 45 as de virtute audendi. 46 at de arte mentis colendi (1) mathematica. 47 au sequitur (2) classica. 48 af sequitur (3) scientifica. 49 ac de modo quo operet lex magica. 50 ay de machina magica. 51 aw de harmonia anim cum corpore. 52 ba de mysterio prudenti. 53 bb de arte alchemica. 54 bg de arcano subtilissimo. 55 bd de menstruo artis. 56 be de necessitate voluntatis. 57 b# de comedia universa, qu dicitur pan. 58 bz de c citia hominum. 59 bh allegoria de caissa. 60 bq de veritate falsi. 61 bi de relatione illusionum. 62 contents v bk de prudentia. 63 bl de ratione magi vit. 64 bm de corde candido. 65 bn de conformitate magi

y beside myself) of mankind. this magick therefore, dependeth greatly on the art to set many other wills in sympathetic motion; and the greatest magus may not be the most successful in a mean conception of a limit of time. he may need to strike many blows before he breaketh down his wall, if that be strong, while a child may push over one that is ready to crumble. a the book of wisdom or folly 53 ba de mysterio prudenti (of the mystery of prudence) ehold now nature, how prodigal is she of her forces! the evident will of every acorn is to become an oak; yet nigh all fail of that will. therefore one secret of magick is .conomy of thy force; to do no act unless secure of its effect. and if every act has an effect on every plane, how canst thou do this unless thou be connected with all planes?

LIBER CXX

tereth the temple, and circleth it, but not going out; it is brought to the center thereof. the canopy is removed "my hair is the hair of nu! my face is the face of the disk! my eyes are the eyes of hathor! my ears are the ears of apu-t! my nose is the nose of kheuti khas! my lips are the lips of anpu! my teeth are the teeth of serget! my neck is the neck of asi! my shoulders are the shoulders of ba-neb-tahtu! my arms are the arms of neith! my spine is the spine of sati! my phallus is the phallus of asar (or) my kteis is the kteis of asi! my sinews are the sinews of the lords of keraba! my chest is the chest of the mighty and terrible one! my belly and back are the belly and back of sekhet. my buttocks are the buttocks of the eye of hoor. my hips and legs are the hips and legs of nuit! my

LIBER LVII

is connection i may give six very interesting specimens of notariqon formed from this same word tycarb by solom meir ben moses, a jewish qabalist, who embraced the christian faith in 1665, and took the name of prosper rugere. these all have a christian tendency, and by their means prosper converted another jew, who had previously been bitterly opposed to christianity. the first is \ymt djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad themim .the son, the spirit, the father, their trinity, perfect unity. the second is wdwbot djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo .the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbot owcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo .ye shall worship my first-born, my

at zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total= 3910 years, being the t

ich is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total= 3910 years, being the time in round numbers.9 pico della mirandola10 gives the following working out of tycarb: by joining the third letter, a, to the first, b, ba, ab, father is obtained. if to the first letter, b, doubled, the second letter, r, be added, it makes rbb, be-bar, in or through the son. if all the letters be read except the first, it makes tycar, rashith, the beginning. if with the fourth letter, c, the first b and the last t be counted, it makes tbc, sehebeth, the end or rest. if the first three letters be taken, they make arb, bera, create

or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother

ed hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the qabalah, equal before god. woman is equal with man

srael) 12, i.e. settled 1000, i.e. on the grand scale. 148 \ynzam, scales of justice. 156. babalon. see liber 418. this number is chiefly important for part ii. it is of no account in the orthodox dogmatic qabalah. yet it is 12 13, the most spiritual form, 13 of the most perfect number, 12, awh [it is wyx, zion, the city of the pyramids..ed.]52 175. a mystic number of venus. 203. abr, initials of ba, b, jwr, the trinity.53 206. rbd, speech .the word of power. 207. rwa, light. contrast with bwa, 9, the astral light, and dwa, 11, the magical light. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force(.odic. force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.54 210. pertains to part ii. see liber 418. 21

3+ 8+ 3= 18. 1+ 8= 9. scholion g. 9= f, a serpent. and the serpent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time and the gods. t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a a. a.c [it was published in equinox i (8] 61 [i.e, the chaldaan

a a a b a r h d a b r (2) hrb= 207, aur, light rbd= 206, deber, voice. the vision and the voice. a phrase which meant much to me at the moment of discovering this word [by taking each alternate letter] 205= rbg, mighty 213= ryba, mighty this shows abrahadabra as the word of double power, another phrase that meant much to me at the time. a a a a r a d b h b (3) baa at the top of the hexagram gives ba, amya, b, father, mother, child. rdh by yetzirah gives horus, isis, osiris, again father, mother, child. this hexagram is again the human triad. dividing into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. n

LIBER MMCMXI NOTE ON GENESIS

ers is a generation, as is the multiplication of men and gods.and behold! the resultant is a replica of the number taken. so is one the all-father, the all-begetter.generating and producing all. the next step is the division into two. thus was manifested the great dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of

e text as thus decapitated, taking b.rasheth as the title rather than as the first word. this latter stands bet-resh-aleph, which hath three letters, symbolising thereby the unmanifest trinity. now its letters further exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: b ben, the son. jwr ruach, the spirit (here the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brillianc

LIBER SAMEKH

unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section f. spirit. hear me. aft gmale-female spirits! h abaft gmale-female sires! h bas-aumgn gye that are gods, going forth, uttering aumgn h isak gidentical point! h sa-ba-ft gnuit! hadit! ra-hoor-khuit! h iaf9 g hail, great wild beast! hail, i a o! h* sacred to ahathoor. the idea is that of the female conceived as invulnerable, reposeful, of enormous swallowing capacity, etc. the word that goeth from (a) free breath (u) through willed breath (m) and stopped breath (gn) to continuous breath, thus symbolizing the whole course of spiritual life. a is the formless z

eries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in the book of the works of his will. and let him then end all, saying: such are the words! for by this he maketh proclamation before all them that be about his circle that these words are true and puissant, binding what he would bind, and loosing wha

aj qhlu kai rren, su .deixaj sporan kai kartouj, su .poihsaj touj anqrwpouj allelofilein kai allelomisein [aa] fegw e.mi mousej d profhthj sou, a paredwkaj ta musteria sou ta sunteloumenu fistrael, su .deixaj ogron kai xhron kai pasan trofhn .pakouson mou. fegw .imi ggeloj tou fapro fosoronnwfrij. touto .stin sou to nnoma to alhqinon to paradidomenon toij profhtaij fistrael [b] fepakouson mou far<ba>qiaw ereibet faqelebepseq fa<ra>blaqa fa(l)beu febenf(c)i citas(g)oh fibq fiaw e.souson mou kai postreyon to daimonion touto [c] fepikaloumai se, ton .n tw keno pneumati deinon kai oraton qeon farogogorobraw socou modoriw falarcaw fooo !gie fakefale, pallaxon tou deina po tou tunecontoj auton daimonoj [d] roubriaw mari wdam balbnabawq fass fadwnai fafniaw fiqwlhq fabrasax fahowu fiscure fak

LUCIFERIAN SORCERY

al and individual preference. the use of this type of sorcery is not enough in itself, it demands the will to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the go

he center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual

d algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. glossary of termsakhu the ka and ba in union, the holy guardian angel and evil genius joined. this is the great work defined, the union of opposites. in thelemic view this would be the beast 666 and babalon conjoined. algol from the arabic al ghul, meaning demon star. algol is symbolized as the chaos star with an averse pentagram in it, representing the individual star or consciousness through black magick awakening. algol itself

chers. the zohar makes reference (in vayeze 153a) about the rider upon the serpent is the evil azazel. in islamic lore, azazel is the same as eblis and considered by other lore as the first star (in reference to any angels) which would reveal him as lucifer. azoth the beginning and end in its spiritual aspect, azoth is a form of life and death. from between comes the possibility of manifestation. ba- the soul in egyptian mythology. when the immortal physically dies, the ba, which is the astral body, lives on within the tomb and beyond. ba may be seen as the evil 34 genius of earth bound force often presented in egyptian lore as a human headed bird. the ba is the psyche and force which exists beyond the veil. balefire ritual fire used in coven gatherings. black flame the illuminated essence

diabolus. iblis before the fall is known as azazyl, whom is identical to the leader of the watchers. invocation the act of calling the spirits in, assuming consciousness from outer inspired sources. invocation in the supplication of a force, to bring it in and absorb it. some consider this predatory spiritualism which is related to astral vampirism. ka the vital force of life which is related to ba. ka may be seen as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of the dead, spirit forms which may be controlled

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

d to each one of us a spirit, which watches over us and takes care of our preservation; these are called genii, who are elementary like us, and who are more ready to render service to those whose temperament is conformed to the element which these genii inhabit; for example, shouldest thou be of a fiery temperament, that is to say sanguine, thy genius would be fiery and submitted to the empire of ba l. besides this, there are special times reserved for the invocation of these spirits, in the days and hours when they have power and absolute empire. it is for this reason that thou wilt see in the following tables to what planet and to what angel each day and hour is submitted, together with the colours which belong unto them, the metals, herbs, plants, aquatic, a rial, and terrestrial animal

MEANING OF MASONRY

home, and under conditions of existence as far removed from those we came from and to which we are returning, as is west from east in our ordinary computation of space. hence every candidate upon admission finds himself, in a state of darkness, in the west of the lodge. thereby he is repeating symbolically the incident of his actual birth into this world, which he entered as a blind and helpless ba be, and through which in his early years, not knowing whither he was going, after many stumbling and irregular steps, after many deviations from the true path and after many tribulations and adversities incident to human life, he may at length ascend, purified and chastened by experience, to larger life in the eternal east. hence in the e.a. degree, we ask" as a mason, whence come you" and the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

n. enough drugs were found to have drugged200,000 people over a year. jonestown held 1100 people. the drugs were all psychoactive mind controlappendix f: general chronology of events388atlantis, alien visitation, and genetic manipulation drugs. none of the victims showed cyanide poisoning. all bore needle marks, indicating that when theexperiment got embarrassing, all of the people were murdered. ba tch consignment. 1961 in great britain, dr. r.a.holman of the royal institute of pathology discussed fluoride poisoningin an article in the april 15, 1961 issue of the british medical journal. he noted that the long-termeffects of sodium fluoride ingestion needed much more investigation, and continued, fluoride is awell-known inhibitor of several enzyme systems, and can form spectroscopically r

s a possibility by nasa (sept. 93. 1993 seiges at ruby ridge, idaho (the weaver incident) and the waco incident. cia sleeper v ernonhowell (koresh) and six other sleepers (a product of cia mind control programs) are killed alongwith 72 other men, women and children die as a result of nerve gas and fire in waco. one of the cia'sprime mind control programming facilities is also in waco, texas. four ba tf agents who were formerclinton bodyguards are killed in the raid. the waco compound is bombarded with 20 ghz microwavetransmissions in order to create extreme psychic trauma. 1993 epidemic of pertussis in massachusetts, 218 students, 96% of whom were vaccinated against per-tussis (whooping cough. 1993 the u.s. senate adopts a resolution calling for the cia to reveal its budget to congress. th

ONYX TABLET OF SET

t was understood to be a presence and force which alone could not be apprehended by perceptions of the natural senses. he thus represents the nameless "thing" whose existence we know of by the shadow it casts on things apprehended and things perceived by it: the non-natural "presence of self" in individual intelligent life. we have generalized the vehicle by which this presence is manifest as the ba, spirit, psyche, or soul in the exoteric and general reference writings of the temple [crystal& ruby tablets, because that concept is sufficiently precise for discussion at that level, and also because any attempt at greater precision would doubtless bewilder initiates [to say nothing of profane colleagues. but within the onyx tablet increased precision is appropriate. we must subtract from the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

, is shown pushing the sun disc, as a scarab rolls a dung ball. the egyptians believed that a dead person, armed with the right spells, could counter the terrors of the underworld, duat, and live a new life in the field of reeds. all the elements that made up the living person had to be preserved and resurrected not just the physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being with words. but one word his own secret name he kept to himself. isis, daughter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would be as great as re himself. at last th

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

us, although we usually associate the name havayah with the number 26, its numerical value, we see here that gstructurally h it can be associated with the number 24. these three names havayah are three shades of creative energy used in the restitution of reality being described here. the following section refers to the story of elijah the prophet and his contest on mt. carmel with the prophets of ba fal. in order to demonstrate the falseness of this idol, elijah assembled the people and told the prophets of ba fal to prepare an offering to it, while he prepared an offering to g-d. everyone agreed that if one of the offerings would be devoured by fire, it would indicate that the deity to which it was offered was the true g-d. 4 ezekiel 1:18. 5 tikunei zohar 70 (126b. the arizal on parashat

this idol, elijah assembled the people and told the prophets of ba fal to prepare an offering to it, while he prepared an offering to g-d. everyone agreed that if one of the offerings would be devoured by fire, it would indicate that the deity to which it was offered was the true g-d. 4 ezekiel 1:18. 5 tikunei zohar 70 (126b. the arizal on parashat lech lecha 105 try as they might, the priests of ba fal could not get him to devour his offering with heavenly fire. when it was elijah fs turn, he first had pitchers of water poured on the altar, in order to demonstrate that the fire that was about to descend from heaven was indeed from heaven and not any trick he was performing. he poured so much water on his offering that it spilled over and filled the trench that he had dug around the altar

bela died. gand yovav ben zerach of batzrah ruled in his place. yovav died. gand chusham from the south land ruled in his place. chusham died. gand hadad ben badad.who smote midian in the field of moab.ruled in his place, and the name of his city was avit. hadad died. gand samlah from masreikah ruled in his place. samlah died. gand shaul from rechovot hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 this account is repeated in the book of chronicles2 with minor changes, as will be noted. we will now explain the mystery of these kings and their deaths. but first, we must answer the follow

us that he gsmote midian in the field of moab, h but does not tell us similar [historical details] about the other kings? 4. why does the torah tell us the names of four of the kings f fathers, and not those of the other four? 5. why, in the case of the four kings whose fathers f names are given, does the torah repeat the fathers f names when it tells us that they died in only case [i.e, that of ba fal chanan ben achbor? 6. why, in the case of chusham, doe the torah mention where he came from, but does not do so for the others? 1 genesis 36:31-39. 2 1 chronicles 1:43-51. the arizal on parashat vayishlach (2) 166 7. why does the torah note the fact that the kings died, except for the last one? 8. also, why are there [the following] differences between this passage and the parallel passage

bela died. gand yovav ben zerach of batzrah ruled in his place. yovav died. gand chusham from the south land ruled in his place. chusham died. gand hadad ben badad.who smote midian in the field of moab.ruled in his place, and the name of his city was avit. hadad died. gand samlah from masreikah ruled in his place. samlah died. gand shaul from rechovot hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue now with this exposition. the first king [bela ben be for] personified da fat, which [issues forth] after binah. opposite [da fat, in the realm of evil, issued [the gentile prophe

e two upper cavities. bela means gswallowing. h it is further called gben [the son of] be for h [since be for means gburning, h] because the arousal of g-d fs strict judgment is likened to a great inferno, as in the verse, gfor behold, the day is coming, burning like an oven c. h10 this verse refers to the final judgment day. king bela was somewhat rectified, and thus made into [the seventh king] ba fal chanan. he thus was pardoned, this being the significance of [the second word in his name] chanan. the letters of the name bela (beit-lamed-ayin) may be rearranged to spell ba fal (beit-ayin-lamed. the word ba fal means gmaster of h and the word chanan means gpardon h and ggrace, h so ba fal chanan means gthe master of pardon. h 7 numbers 24:16. 8 zohar (idra rabba) 3:135b-136a. 9 ibid. 135

bela died. gand yovav ben zerach of batzrah ruled in his place. yovav died. gand chusham from the south land ruled in his place. chusham died. gand hadad ben badad.who smote midian in the field of moab.ruled in his place, and the name of his city was avit. hadad died. gand samlah from masreikah ruled in his place. samlah died. gand shaul from rechovot hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue now with this exposition. the second king, yovav ben zerach of batzrah, personified gevurah, which is expressed through wailing. the word for gwailing h (yebava) is related to the

bela died. gand yovav ben zerach of batzrah ruled in his place. yovav died. gand chusham from the south land ruled in his place. chusham died. gand hadad ben badad.who smote midian in the field of moab.ruled in his place, and the name of his city was avit. hadad died. gand samlah from masreikah ruled in his place. samlah died. gand shaul from rechovot hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue with the arizal fs exposition of the third king. we have seen how chusham personified evil chesed, syphoning off for itself the holy chesed intended for nukva. since coupling [bet

bela died. gand yovav ben zerach of batzrah ruled in his place. yovav died. gand chusham from the south land ruled in his place. chusham died. gand hadad ben badad.who smote midian in the field of moab.ruled in his place, and the name of his city was avit. hadad died. gand samlah from masreikah ruled in his place. samlah died. gand shaul from rechovot hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue with the arizal fs exposition of the fourth king. the fourth king is the [evil] correlate to the holy yesod, referred to as gbeauty h [hadar, expressing the idea in the phrase, ga

bela died. gand yovav ben zerach of batzrah ruled in his place. yovav died. gand chusham from the south land ruled in his place. chusham died. gand hadad ben badad.who smote midian in the field of moab.ruled in his place, and the name of his city was avit. hadad died. gand samlah from masreikah ruled in his place. samlah died. gand shaul from rechovot hanahar ruled in his place. shaul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue with the arizal fs exposition of the fifth king. the fifth king was samlah from masreikah. malchut of [the evil] z feir anpin is close to yesod, and is called gskirt h [simlah, as

n the insight granted him for what they were, thinking that they could be incorporated and elevated into the picture. in material reality, this was expressed as his inclusion of the mixed multitude in the exodus. elsewhere, the arizal explains that the mixed multitude were indeed intended to be elevated eventually, but moses tried to do this prematurely. this is evidently a classic example of the ba fal shem tov fs teaching that every process of spiritual growth must proceed through the three stages of submission (of the ego, in order to gain new insight, separation (of good and evil, in order to refine& purify the insight, and sweetening (of the impure elements of the insight with the power generated by the pure, refined insight. moses was trying to skip the middle stage of this process

to this, his scoffing at the sabbath made him blaspheme. it was therefore proper that the sanhedrin and the scholars, who are likened to the sabbath, be the ones to stone him. from all this we see the importance of being fit to receive divine consciousness, and the seriousness of the error of trying to greform h evil by shining divine consciousness on it before it has been made ready for it. the ba fal shem tov taught that all processes of spiritual growth must pass through the three stages of ego-submission, separation between good and evil, and finally sweetening of evil through good. we see here, it seems, an instance of trying to skip the second stage, of trying to sweeten evil without first gseparating h it out, i.e, destroying its evil context. sweetening evil is possible only becau

to skip the second stage, of trying to sweeten evil without first gseparating h it out, i.e, destroying its evil context. sweetening evil is possible only because of the inner core of good that is present within it, and this can be revealed only if we crush the outer shell or context of evil within which the inner good is trapped. the mistake of all would-be but misguided spiritualists, says the ba fal shem tov, is being reluctant to slay the evil context before trying to sweeten the good, inner core. instead, they try to sweeten the outer reality, but this outer reality is not ready to be sweetened; in fact, it exists only to be resisted, rejected, and destroyed by being identified for what it is. only when this is done can we proceed to sweeten reality by revealing the inner good that t

utei torah and sefer halikutim 845 parashat vezot haberachah moses f farewell blessing to the jewish people begins: gg-d came from sinai, and shone forth from se fir to them, he appeared from mt. paran, and came from amongst the holy ten-thousands, he gave them a fiery law from his right hand. h1 the second word gcame h in this verse [atah] is in aramaic. the first gcame h is in the usual hebrew (ba. it is explained in the zohar2 on the verse gafter these things, the word of g-d came to abram in a vision c, h3 that the word used for gvision h here [machazeh] is in aramaic since abraham was still uncircumcised at this point. g-d therefore revealed himself to him in aramaic, so the ministering angels would not be jealous. aramaic is considered an intermediary language, not possessing the abs

RELIGIOUS TENANTS OF THE YEZIDI

aphael the magus francis barrett university books of new york. lesser key of solomon (the goetia) trans. s.l.mcgregor mathers, ed by aleister crowl.m during our stay at mosul in 1842-44, we made several excursions among the yezeedees, visiting all their principal villages in the neighbourhood, and holding frequent intercourse with the beads of their community. in 1850 we resided for two months at ba-sheaka, where we had an opportunity of witnessing many of their religious rites and ceremonies, and of gleaning a mass of information respecting them which i shall now proceed to lay before my readers. the family name of the tribe is d seni (pl. duasen) by which title they are frequently spoken of both by christians and mohammedans. they themselves also use the term, but can give no other accou

known, is referred by some among them to yezeed ibn moawiyah, but this is only a stratagem to secure their toleration by the mohammedans. for a like purpose one of the tombs in the temple of sheikh adi is ascribed to hasanool- basri whereas i have been assured that the sheikh who is said to be buried there was a different individual, and one of their own sect whose descendants are still living at ba-sheaka. the quotation from the koran near the tomb was also admitted by several kaww ls to have been introduced as a blind, and in order to prevent the moslems from desecrating; their sacred shrine. we have already noticed a similar subterfuge as practised by the christians of this district, and hence the convent of mar behn m is commonly called "khudhr elias" and that of mar mattai "sheikh mat

ir hands through the flames, and make as though they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni, and others, they leave a lamp burning nightly in some adjacent niche or cave, in token of their adoration. on this account bathing is looked upon by them more in the light of a sacred duty than as an ordinary purification; and their objection to frequent the mohammedan baths of the country has, i have no doubt, some connexion with this superstition. for the same reason they

f the attributes ascribed to the deity, or of supposed divine emanations or incarnations. fr. 1 twice a year these festivals are commemorated at the different villages with the same rites as those observed at sheikh adi; a lamp is nightly kindled and left to burn in the shaks called after their names, and in those to which a room is attached (as in the case of that dedicated to sheikh mohammed at ba-sheaka, the kaww ls assemble at sunset every tuesday and thursday, when they burn incense over the tomb, and after watching a short time, and smoking their pipes, return home. the season for commemorating the principal sheikhs takes place in the month of april, and continues for eight or ten fn. 1. it in a well known fact, that many of these monuments have been raised within the last century. t

eikhs takes place in the month of april, and continues for eight or ten fn. 1. it in a well known fact, that many of these monuments have been raised within the last century. the four walls are first built, some time after these are roofed in, and eventually the cone is superadded. i have no doubt that the enclosure, to be mentioned presently, will ere long be converted into a shaks. p. 119 days. ba-sheaka and ba-haz ni, the adjoining village, being the two places where most of the shaks exist, they are the great scene of yezeedee festivities. i was absent in the tyari country when the chief rites were performed, but mrs. badger having accompanied my sister and mr. rassam on a visit to ba- sheaka, took several notes of the proceedings on that occasion, which i shall insert here as illustra

joined hand in hand and formed themselves into a ring round a couple of musicians who played on a drum and kind of lute. the merry strain was at first slow, but quickened as it proceeded, the dancers the meanwhile keeping time with their arms which were thrown violently backwards fn. 1. this prejudice against blue seems to spring from reverence for that colour. there is a dyeing establishment at ba-haz ni kept by christians, where indigo is the only dye used. this place is considered sacred by the yezeedees; who frequently resort thither to kiss the door-posts. p. 122 and forwards as they moved round and round again, alternately narrowing and widening the circle by advancing and retreating two long and two abort steps. the varieties of form and feature, the animated countenances, the rich

hree wives already; his father, it is said, had a new wife every week "having heard that the melek taoos [literally king peacock] was to be exhibited in the village, we made every effort to learn all particulars respecting it, and were informed by sheikh n sir, who, together with husein beg and many of the principal yezeedees dined with us this evening, that it would be brought in procession from ba-haz ni to ba-sheaka on the following day. accordingly we sallied forth hoping to get a sight of this mysterious idol. on arriving at the outskirts of the village, we heard the sound of music, and hastening to the spot from whence it came, saw the procession slowly advancing, but no sooner did p. 123 they catch a glimpse of our party than they hid the senjak. fr. 1 the harsh and deafening noise

of india, who pour water from the ganges into the mouth of the dying. fn. 2. kaww l literally means one who can speak fluently, an orator. p. 132 needs to be added under this head. they are the musicians of the community, and as music and dancing form so important a part in the worship of the yezeedees, theirs is the most numerous of all the sacerdotal castes. they are confined to the villages of ba-sheaka and ba-haz ni, but are frequently sent to other parts to conduct the religious services of the people, for which they receive remuneration. the fak rs are the lowest order in the yezeedee hierarchy; it is their province to minister at sheikh adi, as hewers of wood and drawers of water, and to attend the cock in its peregrinations. they carry a band on their left shoulder with which they

RUBY TABLET OF SET

ly absolute power. any setian magician who has experienced a successful eci(4) working knows this to be an entirely mistaken notion. while it is obviously true that our physical bodies are trapped in the space-time continuum, the mind (soul) is not bounded by it. any time or place can be explored by the psyche which attunes itself to the essence of that time or place. that which we truly are, our ba, soul, or whatever term is used, is transtemporal and eternal, hence not bounded by the chain of time or space. the philosophies of both sartre and heidegger are overshadowed by a sort of dread or anxiety about what they perceive to be the ultimate futility of individual existence, due to the lack of any sort of absolutes or categorical imperatives. sartre succumbs acutely to this, since he see

alled conclaves. dietary standards: it is the individual consciousness that is sacred within each setian. therefore any substance which impairs or distorts the consciousness, such as hallucinogenic drugs or excessive alcohol, is disapproved of by the temple. other than this there are no dietary guidelines. funeral or burial practices: the center of self-consciousness of each initiated setian- the ba of the ancient egyptians- is perceived to separate from the physical body when that body ceases to be serviceable to it. the bodily remains themselves are then not considered to be sacred in any sense, though they may be cared for in any memorial way desired by the individual and his or her relatives. the ba itself does not separate from the consciousness of set, nor from those of other setians

h they may be cared for in any memorial way desired by the individual and his or her relatives. the ba itself does not separate from the consciousness of set, nor from those of other setians via gbm workings. therefore no ritualized mourning is necessary. nor are non-initiates of the temple, whether officials of conventional religions or not, able or expected to perform any ceremony affecting the ba. medical treatment: the temple has no prohibitions concerning medical practices save those that would be offensive to the ethics of the individual setian. other considerations: a. beliefs or practices which might conflict with a member of the group serving in the military or obeying an order of a duly appointed superior: as an institution the temple of set has no policies which in themselves pr

how would you interpret the symbolic representations of pan? 68. what do the letters o.t.o. and a.a. mean, and what are they? 69. who and what is choronzon? 70. what is wilson's "faculty x" 71. what is the "awakened state" 72. who were the nine unknown men, and what were their functions? 73. explain what you can of the symbolism of the ancient egyptian scarab? 74. how would you define the ka? the ba? 75. what are the seven "inexorable" powers, and what do they mean? 76. what do you think are the differences (if any) between neters, magickal names, and telesmic images? 77. explain the "khu" and the "khabs" as discussed in the book of the law. 78. what is meant by a "black brother" 79. what similarities can be noted between azazel and set? 80. explain the egyptian principle of crossing. 81

and true speaking, weigh the words of this one who now lies silent. h gruthless goddess of righteousness, who harbors no affection nor welcomes any favors, weigh this heart which beats no more. h gshe who gathers no dust and accepts no tithes, weigh the endeavors and works of he who now rests. h ghail maat, whose beckoning and approval is the most sought favor of mankind; say but the word and his ba shall be free. h the celebrant goes to the shadow and touches the feather to his head: gspeak brother, of your quest, of your days of xeper, that we may know if you will journey into the night with honor, or be left to rot in the forgotten places. h the shadow says the litany of self (in ancient texts it was the litany of "i have not: hi have lived in the company of set, and seen with his eyes

e of motion; with diligence let us ever labor with thee, that we may remain in thine abundant joy. h glet then our eyes become the eyes of set, our strength become the strength of set, our will become the will of set. as a fire in the darkness we are become; as air in the sky we are become; as earth in space we are become; as water in the desert we are become. we dwell in the fane of the flame of ba. time shall bow before our wills, for we are lords of life, death, and life in death. we go forth on our secret journeys. let us find truth and become it. h the formula of the dark graal keeper of the graal: gwhat is the secret of the graal? whom does it serve? h participants: git serves the prince of darkness, and the dark brotherhood of his elect. h keeper of the graal: gecce vinum sabbatti!

d component of the natural universe. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! the "warrior lord of thebes" is amon (amun/amen, the patron warrior-god of thebes (uast, generally portrayed as a ram or as a man wearing a twin-plumed headdress. this statement suggests the forthcoming catalyst of the age of satan [or set/harwer, symbolized by the ram of mendes (ba-neb-tettu, as a transitional phase between the aons of horus and set. note the emphasis given to the term "children, implying an elect body of initiates rather than the human species as a whole. 6. be thou hadit, my secret centre, my heart& my tongue "hadit" means "inspired utterance "had" is also the "secret center" of the word "abrahadabra, described by crowley as the magical formula of the a

s. an aristotelian "golden mean" must be sought. in egyptian philosophy the pharaoh was not a king in the european sense. rather he was an embodied manifestation of the gods. human shells for him to inhabit might be required, but the "actual" pharaoh was immortal. in this verse may also be found one of the assumptions behind the practice of mummification: if the body is permitted to dissolve, the ba("heart-soul) and ka("double) cease to exist and are absorbed by the objective universe [see the book of opening the mouth, translated by sir e.a. wallis budge] the star is the silver star (a:.a) of babalon, and the snake is subsequently(#ii-22) identified as harwer. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me tak

ermost delight! 44. aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstacy in the kisses of nu. a reaffirmation of the true nature of nuit. concerning the "dissolution" see the comments to #i-32 and #ii-21. 45. there is death for the dogs. those who reject such dissolution and absorption, and who are not initiates capable of sustaining the existence of the ba and ka after the transfer of the khu, will in fact die. 46. dost thou fail? art thou sorry? is fear in thine heart? 47. where i am these are not. 48. pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. 49. i am unique and conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4; there is a fifth who is i

hts temple (order of the temple. there have been many colorful and creative explanations of this curious term, but the most sensible is that of idries shah, who in his book the sufis suggests that it is a corruption of the arabic abufihamat (pronounced "bufihimat, which means "father" or "source of understanding" going beyond shah, this in turn may have been a corruption from the ancient egyptian ba-neb-tettu, the hieroglyphic term for the city of mendes, capital of the xvi khar nome in the nile delta at 31n, 31.5e, not far distant from tanis. in ptolemaic accounts mendes was "notorious" for its goat-god, who was said to mate with human females in religious festivals. the truth is probably less lurid. comments budge in his gods of the egyptians "the title ba-neb-tettu was sometimes held to

dishonor to call set xem than it is for someone to call us by a name that is not ours. my order shall not be divided, for as the parts of the utchat do not equal one when they are separate, so my order cannot be one without the magick of the all. the reference to the utchat is the egyptian practice of using it to represent the common fractions, etc, as well as the various parts of our being: ka, ba, khat, ren, shut, and akh (ref. n, pp. 156-7. the fractions represented by the utchat add up to only 63/64, and the missing 1/64 is the "magical cement" that holds them together, and gives life, as one. it is the will of set for its order to be separated into sub-orders in which the elect whose paths are similar may gather together for mutual workings and support, but it is not the will of set

ical cement" that holds them together, and gives life, as one. it is the will of set for its order to be separated into sub-orders in which the elect whose paths are similar may gather together for mutual workings and support, but it is not the will of set for the order to be divided. a divided order cannot be one, and the "magical cement" is missing. all s and all s are similar, and all ka's and ba's have something in common. all elect in each sub-order have things in common, and one sub-order can learn from the others, but their path to setamorphosis will be different, and it is not the will of set for any sub-order to impose its path on others. the will of set cannot be done until all understand this. my elect, know and understand that my word is simple and complex. it is great and sacr

annihilation. if so, does he see what we don't? in which case, are our eyes dead to that world we don't see? if it were so, would our life and his only be separated by a difference? where is his life, his personal life? is what he learnt dead with him? a master-carpenter said to me 'death is change' if the body is mummified it can change no longer, in what does the change lie? people talk of the ba and ka that can, as they say, return. what are they? where? their body is dead. how can they live if they have no body to eat with? and here's another question. what is it to be alive? but there's too much i don't know. i don't know if this is the fundamental question- her-bak, vol. ii her-bak's speculations reflect our own observations, questions, and methods of analysis: each apparent conclus

etaphorically. he can get drunk with glory, power, ideas, lusts, and religious certitudes as easily as be can with alcohol. he enjoys putting himself into a passion for the feeling of life it gives him" there are few places in which man has been more tempted to make himself drunk than in that area of giving himself a sense of security about what may happen to his personality, his unique self, his ba. the awareness of the presence of this singular part of humanity generally is met much in the same way fowles describes man's reaction to the nemo..instead of utilizing the nemo as we would any other force, we allow ourselves to be terrified by it, as primitive man was terrified by lightning. we run screaming from this mysterious shape in the middle of our town, even though the real terror is n

on of set by the osirian cults. in this passage we find "life of its flame" in contrast to the previous passage, where we have life and fire, and also radiance. a flame is a localized and less diffuse form of fire and radiance. also, radiance does not imply the heat of fire and flame. the "life of its flame" would seem to signify two "meanings: a combination of two elements or modalities, such as ba and ka, and continuity. in any event, the attempt at suppression was only partially successful. the first part of the word of set states what it was that was being suppressed: i am within and beyond you, the highest of life, in majesty greater than the forces of the universe; whose eyes are the face of the sun and the dark fire of set; who fashioned your intelligence as his own and reached fort

efined in the text as "the fire in the darkness" following are some passages which directly bear on this concept: let then my eyes become the eyes of set, my strength become the strength of set, my will become the will of set. as a fire in the darkness i am become; as air in the sky i am become; as earth in space i am become; as water in the desert i am become. i dwell in the fane of the flame of ba. time bows before my will, and i am lord of life, death, and life in death. hear then this doom which i pronounce, and beware the ka which now comes into being through that art which is mine to command.(16) i am within and beyond you, the highest of life, in majesty greater than the forces of the universe; whose eyes are the face of the sun and the dark fire of set.(17) my word to the third ord

forms its receptor. likewise when the one who hopes to become drinks of the cup with fervor and unblemished work, he is transformed. he is nearing the sanctuary. this wine of learning, through black magic, has become a fire, a flame- gifted yet earned, never again to be taken away, but it may be lost through will. the seeker has become, and he stands suspended. without, but deeply inside himself. ba/ka. the way of lucifer opens the gate to realization. the fire incarnate! the black one can see as never before. this sight often discerns the truth of each matter. ugliness becomes as beauty is; good is seen as the evil which it sometimes fosters; most that has been known as genuine and worthy is now not as it seemed. existence tumbles and separates into defined stages of being. this is now th

may all challengers, defy all constraints, and obliterate all that is moved to appear against me. through the power of that art which is mine to command, i call upon the universe to bear witness to these changes i now evoke by the might of this doom i pronounce. classification: v2- b55.ri- 2 author: william d. pridgen ii- the order of the scarab date: october, xxvii publication: mendes cronicles (ba-neb-tett pylon, south solstice, xxvii html revision: dec 17, 1998 ce subject: xeper reading list [drink from the grail] call to the elements o mighty sekhmet, goddess of vengeance, fire of life, come forth from the watchtower of fire, in the southern quadrant of the universe, guide and protect this sacred order. o mighty shu, god of the air, breath of life, come forth from the watchtower of air

eyond the end, for i shall become in the power of the eternal moment. classification: v2- b56- 2 author: bret c. cagle ii date: november 12, xxvii html revision: dec 9, 1998 ce subject: inspired by the iam manuscript reading list: proceding forth from the brow of set, i am the word defining the neteru of my splendour, as stars in the night sky; the body of infinite possibility i shall become; the ba of hell's fire i am. i am the black eye of harwer become the exaltation of set within being and function; that i shall be. i am will enduring. i am love without weakness. i am the meditation of eternity; word of creation born of destruction. i am the trickster whose art is perfection in ma'at. i am the law of self. i am the keeper of the book of mystery, of which i am the scribe. i shall be tha

ge and power i am, i shall be the awaking of the god in the dream of eternity. i am the fool in the holy quest, an ancient one thrice great of the black earth. i am without parent or mortal lineage; i shall become the continuum of my love in ma'at most high. i am life; i shall be death; i shall become life in death. in xeper i am tehuti remanifest within the mysteries of xem; hear the words of my ba and let my ka come amongst you. may the great old ones come, to create through us in the day of be with us. i am. i shall be that i shall become in the glory of my creation. i shall be that i shall be; ma'at in matter, ma'at in transformation, i will become i am. as it is spoken; so is it done. how the "proclamation of i shall be" remanifested on november 11, xxvii a.s, magistra reynolds, magis

ight which illuminates us is the very same light which shown down upon the ancient temple and those entities with whom we are linked in such a profound and magical way "xensu. the moon god. truly a messenger through the ages. linking time with timelessness. and truth with the ageless" the tuat working summary: a magical record foreshadowing the work to be undertaken through the institution of the ba-neb-tettu pylon of the temple of set i sokaris am the elder horus realized in full dignity! those who are in the tuat are the lords of the spiral force. the awakening of the gods is at hand, and the goddess shall bring forth one who is undefiled in the old ways. classification: v2- b6n.16- 1 author: william d. pridgen ii date: april 8, xxv(1) june 12, xxv(2) revision: august 21, xxv html revisi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

it was the duty of the pharaoh to interpret the word of the gods in order to establish order and justice. the ancient egyptians also strongly believed in an afterlife. much of their religon s focus was centered on ensuring an afterlife, which contained all of the joys and pleasures of the living world. egyptians believed in at least three different kinds of souls. when a person died one soul, the ba, left the body permanently, while a different kind of soul, the akh, remained with the body. the ka, a third type of soul, was a spiritual duplicate of the dead person, and left its body to journey to the underworld for judgment. the ka had to return to its body periodically during the time it was undergoing judgment. if the body was damaged or decayed during this period, the ka might lose its

were different levels of priests as well, from high priests down to the lowest class who carried water for drinking and for purification ceremonies. as the rituals of national cults became more centralized, the priestly class became professional and a powerful force in the country. the image or statue of the god or goddess was the center of cult activity. once made, the statue acquired a ka and a ba through a ritual called opening the mouth. the ka of the god lived in the statue in the same way that the ka of a person lived in that person s body. possessing these components, the statue came to be possessed with the spirit of the gods. daily rituals included clothing and cleaning the statues and offering food to the gods. other rituals took place periodically to protect the statues. hymns w

elieved to be interconnected and a part of the great dao. reproduced by permission of thomson gale. fire wood water earth metal the five elements 188 world religions: almanac daoism next in importance are the san guan (also spelled san-kuan, the three officials who administer heaven, earth, and water. san yuan, the three primordials or principals, created the universe, and the eight immortals, or ba xian (also spelled pa-hsien, are popular gods modeled on historical persons who reached worldly perfection. religious daoists believe that after death they may become important ancestors, just like those they worshipped during their lifetimes. there is also a form of hell, with nine different stages of punishment, each of which is ruled by a different demon king. prayers, however, can help get

manac 189 daoism daoist gods religious daoism has many gods and goddesses, as well as various levels of heaven. the gods live in a complex and structured land similar to that of the chinese imperial system. this was an elaborate system with many levels of government and workers, from the emperor to his advisers near the top to the servants at the bottom. among the most popular daoist gods are the ba xian, or the eight immortals, as well as xi wang-mu, mu gong, and zao-jun. the eight immortals are symbols of good fortune. they are based on actual historical persons. only one of the ba xian is a woman. each represents a different condition of life, including masculinity and femininity, wealth and poverty, youth and old age, and nobility and the common man. cao guojin: during the song dynasty

nobility and the common man. cao guojin: during the song dynasty cao fled to live in shame as a hermit after his brother became a murderer. he then met lu dongbin, who taught him how to become an immortal. han xianzi: he lived during the tang dynasty. han is known for his temper and for his supernatural abilities. he received immortality after falling from a peach tree. he xiangu: the only female ba xian. he xiangu spent her life as a hermit in the mountains. while she was dreaming she received instructions on how to obtain immortality. afterwards she developed the ability to fly from mountain peak to mountain peak. lan caihe: he lived as a beggar, dressed in rags and wearing only one boot. then one day lan suddenly disappeared into the clouds as an immortal. li tieguai: he walks with an i

in the use of these two characters, representing both a beginning and an ending, or the continuous cycle of the universe. the eight immortals are popular daoist gods who often get involved with humans to help them on their path to realizing the dao. they are based on actual historical figures. kevin r. morris/corbis. 192 world religions: almanac daoism among the hundreds of daoist deities are the ba xian, or eight immortals, many of whom are depicted with symbols of their power. the eight immortals represented to believers eight aspects of daily life: men and women, young and old, noble and peasant, and rich and poor. lu dongbin (also known as lu yan, for example, is primary among these immortals. he is associated with medicine and also has charms that can control evil spirits. his symbol

equently refer to the diaspora, or the scattering of jews throughout the world. the diaspora began with the babylonian exile and continues to this day) judaism s split with christianity came about primarily because of this belief. christians believe that jesus christ (c. 6 bce c. 30 ce) was the messiah, while jews do not. 13. the dead will be resurrected in the time to come, or in hebrew, olam ha-ba, the afterlife. sacred writings jewish tradition recognizes tanakh, also called the hebrew bible (mainly by non-jews, as its core sacred scripture. the tanakh, in turn, comprises three parts. the first part is the torah, or law, which contains the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronomy. the second part is called nevi im, or prophets, and includes tw

blished competed with the older priests who served amen and ra and had assembled enormous power for themselves. temples to amen and ra were closed or destroyed. akhenaten even declared that aten would take over the work of osiris, god of the underworld and the dead, and look after the souls of the departed. no longer would there be an underworld where such spirits dwelled. instead the spirits, or ba, remained on earth. at sunset, spirits that were found loyal to akhenaten traveled to the temple of aten at akhetaten, where they received offerings. these later stages of atenism were a form of monotheism. since the people actually worshipped akhenaten and his wife rather than aten directly, however, it was different from the strict monotheism practiced in religions developed later such as jud

wish lights publishing, 1995. israel ben eliezer world religions: biographies 177 klein, eliahu. meetings with remarkable souls: legends of the baal shem tov. northvale, nj: jason aronson publishers, 1995. rosman, murray jay. founder of hasidism: a quest for the historical baal shem tov. berkeley, ca: university of california press, 1996. periodicals aberbach, david. mystical union and grief: the ba al shem tov and krishnamurti. harvard theological review( july 1993: 309. web sites the ba al shem tov. ou.org. http//ou.org/about/judaism/rabbis/baalshem. htm (accessed on may 25, 2006. hasidism. religious movements homepage. http//religiousmovements.lib.virginia. edu/nrms/hasid.html (accessed on may 25, 2006. rabbi yisrael baal shem tov 1698 1760. jewish virtual library. http//www. jewishvirt

d on the city with sixteen hundred troops. meccan leaders met him at the border and negotiated a treaty that would bring an end to the hostilities. just two years later, however, mecca violated the treaty. muhammad then marched on the city with ten thousand men. faced with such an overwhelming force, the city leaders surrendered without a fight. muslims took the city, cast the idols out of the ka ba, and converted most of the city s residents to islam. the ka ba was turned into a place of islamic worship. it remains a central part of islam that all muslims are expected to make a hajj, or pilgrimage to mecca, at least once during their lives. final years in the years that followed, muhammad secured power over the entire arabian peninsula. muhammad s authority was not the result of formal ag

SEPHER YETZIRAH WESTCOTT

r existing thing: it corresponds almost to the theosophic prana plus the stimulus of kama. 31. this is the modern classification of the letters into guttural, palatal, lingual, dental and labial sounds. 32. the 231 gates. the number 242 is obtained by adding together all the numbers from 1 to 22. the hebrew letters can he placed in pairs in 242 different positions: thus ab, ag, ad, up to at; then ba, bb, bg, bd, up to bt, and so on to ts, tt: this is in direct order only, without reversal. for the reason why eleven are deducted, and the number 231 specified, see the table and note 15 in the edition of postellus. 33. non-existent; the word is ain, nothingness. ain precedes ain suph, boundlessness; and ain suph aur, boundless light. 34. body; the word is gup, usually applied to the animal ma

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud: buddha: this page was assembled, in part based upon the fundamental teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the conscious mind preforms two basic functions (1) it directs your attention

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

the other side. there was never an ancient people who insisted upon believing that death was not the final act of a human being, that it is not death to die, with more emphasis than the egyptians. in the cosmology of the early egyptians, humans were considered the children of the gods, which meant that they had inherited many other elements from their divine progenitors than physical bodies. the ba, or soul, was portrayed on the walls of tombs as a human-headed bird leaving the body at death. during a person s lifetime, the ba was an intangible essence, associated with the breath. in addition to the ba, each person possessed a ka, a kind of ghostly double t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 15 a white-bearded rabbi

land of the priest-king; egyptian temples: houses of power. in eerdman s handbook to the world s religions. edited by r. pierce beaver. grand rapids, mich: william b. eerdman s publishing co, 1982. egyptian journey to the next world uponan egyptian s death the greatest care was taken to preserve the body as a center of individual spirit manifestation. life to the body and make it possible for the ba to reenter its former dwelling. if the deceased s budget allowed, it was also customary to bring into the tomb a number of small figures called ushabtiu, whose duty was to speak up and give character witness when the entombed stood before osiris and the 42 divine judges. the book of the dead also contained certain holy incantations that were designed to free the ka from the tomb and allow it to

aohs were considered to be divine, a belief that had its roots in the myths that gods had ruled egypt in prehistoric times and that the earliest human rulers were the actual children of these divine beings. therefore, when a pharaoh died, he could be prepared for death and become an osiris, the god of resurrection. the egyptians of this period conceived of two nonphysical entities, the ka and the ba, that made up the whole self and were of equal value to the physical body. although it is difficult to ascertain a precise understanding of the cosmology of the egyptian people of such a faraway time, it would appear that the ka, often represented in hieroglyphs as two arms upstretched in a gesture of protection, was believed to have been a kind of spiritual double of a living person that also

ation of maat: ritual and legitimacy in ancient egypt and scarabs, scarboids, seals and seal impressions from medinet habu. n.p, n.d. person s tomb was called the het ka, the house of the ka, suggesting that the egyptians not only considered the ka an essential aspect of a human being, but understood that a provision for it, as well as for the physical body, must be made at the time of death. the ba is generally understood by modern scholars as representing that aspect of the essential self that is commonly referred to as the soul. often depicted in ancient egyptian art and hieroglyphs as a bird with a human head male or female, corresponding to the sex of the person represented the ba hovers near its physical counterpart. in cultures throughout the world, the bird is often utilized as a s

e. sources: xinhua. china daily.http//www.chinadaily.net/cndy/2001-07- 10/19256.html. 10 july 2001. hongshan pyramid discovered in china the pyramid texts were inscribed on the stone walls of five pyramids at saccara. uals and ceremonies carefully performed to prepare the dead for the afterlife journey indicate that the body was as important an aspect of the complete entity as were the ka and the ba. nor can it truly be known if the ka and the ba were viewed strictly as spiritual entities, for they, as well as their mummified human-self, were left food and drink in the mortuary offerings so they might live on in their roles of overseers. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. ferm, vergilius, ed. ancient religions. new york:

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

often cut a portion of their outer clothes as a sign of grief; but no flowers are allowed, for it is tradition that the service should be kept as simple as possible. at the grave site, the rabbi says a few words of remembrance about the deceased, and the coffin is placed in the grave. the closest male relative of the deceased says a prayer called the kaddish to help the soul travel to the olam ha ba, the world to come, and the family of the dead person fill in the grave with earth. muslims prefer not to use coffins for their dead unless they are residing in a country that requires such a containment for the deceased. 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 224 superstitions, strange customs, taboos, and urban legends if it is possible to do

THE MAGICIAN S KABBALAH

e root meaning of "to be bright (the "akhu" are the spirits of the dead. thus it is not applicable to divinity or kether in the way perkins sees it, as it would rather be allocated to yesod in terms of the sephiroth or the nefesh in terms of the divisions of the soul. egyptian name glyph qualities khat (kat, xat, kab) fish body sahu mummy& seal spiritual body ka (kai) upraised hands image, double ba (baie) various birds spirit-soul khaibt fan shadow, aura akh (khu, khou, yekh) bennu bird bright spirit sekhem owl vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing the ka and the ba in the ab. this repres

ight spirit sekhem owl vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka reaching up to provide a resting-place for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the lower self to the higher self. in ritual, she explained the process of magic in terms of the above as follows (a) the symbolism of the ritual is fully recognised (b) the imagination is extended to encompass this symbolism (c) the will is concentrated firmly and repeatedly (d) the ka (ego) i

m of the ritual is fully recognised (b) the imagination is extended to encompass this symbolism (c) the will is concentrated firmly and repeatedly (d) the ka (ego) is thus put into tension, and acts on its counterpart in the heart (ab, which is the vessel of conscious desire (e) this in turn reacts on the hati (unconscious executant (f) the whole psyche thus in a state of theurgic excitation, the ba (divine link) descended, and the whole body becomes a khu (shining one or augoides (g) this new being is established in the midst of the sahu (elemental body, and hence by its radiation can awaken corresponding potencies in nature. the sahu could hence be seen in modern terms as a morphogenetic field (h) for this purpose, the khaibt is used as the link between the ego and non-ego, and the tet (

one by a series of visualisations which map the tree and the pillars to the temple, which is a technique favoured by the golden dawn society. the two pillars of the temple are often called boaz and jachin in freemasonary and derived groups, without other explanation than their biblical origin or that boaz is zoab 'fortify' backwards, and jachim is nikaj 'prepared, backwards. boaz is translated as ba'az 'in strength, and jachin as yhkn 'he that strengthens, or will establish, hence 'in strength shall this my house be established. i have used an alternative rendering which reads 'i have entered in' for boaz, and 'seeking mercy' for jachin. the ritual is analysed as the geburah ritual, and the central point could be replaced or added to by the performance of the rose cross ritual of the golde

THE NECRONOMICON SIMON VERSION

me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy

kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga kanpa! spirit of the god of fire, thou art conjured! kakkammanunu! the conjuration of the watcher this is the book of the conjuration of the watcher, for formulae as i received them from the scribe of enki, our master and lord of all magick. great care must be taken that this untamed spirit does not rise up against the priest, and for that reason a preliminary sacrifice m

ck. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! dina dina alakti limda! alsi ku nushi ilani mushiti! ia mass ssarati iss mass ssarati ba ids mass ssaratu! and this special conjuration may be made at any time the priest feels he is in danger, whether his life or his spirit, and the three watchers and the one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the

pirits of the seven doors of the world, remember! spirits of the seven locks of the world, remember! spirit khusbi kurk, wife of nammtar, remember! spirit khitim kuruku, daughter of the ocean, remember! spirit of the sky, remember! spirit of the earth, remember! amanu! amanu! amanu! here endeth the great conjuration. the conjuration of ia adu en i (a great mystical conjuration) ia ia ia! adu en i ba ninib ninib ba firik firik ba pirik pirik ba agga ba es agga ba es ba akka bar! akka bar ba akka ba es akka ba es ba akka bar akka bar ba agga ba es agga ba es ba pirik pirik ba firik firik be ninib ninib ba adu en i iaiaiaia! kur bur ia! edin ba ega erim ba egura e! e! e! ia ia ia! ekhi iak sakkak ekhi azag-thoth ekhi asaru ekhi cuthalu ia! ia! ia! what spirits may be useful in the ceremonies

THE SIGIL OF ADVERSARY

h from the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of ape

THE BOOK OF GATES

loped in the voluminous folds of the serpent mehen, a serpent also stands on his tall before him. in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a company of thirteen gods, who are under the direction of a god who holds a staff in his hand. the names of the first seven gods are--nepemeh 1, nenha, 2, ba, heru, beha-ab, khnemu, and setchet; the third has the head of a ram, and the fourth that of a hawk. the last six gods click to view the boat of the sun towed by gods of the tuat. are described as "gods who are in the entrances" the god who bears the staff has no name. the text which refers to the sun-god reads- p. 89 click to view seven of the gods of the entrances who tow the boat of the sun

his right hand; these are "they who hold light-giving disks" p. 288 2. four gods, each holding a star in his right hand; these are "they who hold stars" 3. four gods, each holding a sceptre in his left hand; these are "they who come forth" 4. four ram-headed gods, each holding a sceptre in click to view (left) the apes who praise ra (right) amenti. herit. sebekhti. his left hand; their names are ba, khnemu, penter, and tent. 5. four hawk-headed gods, each holding a sceptre in his left hand; these are called horus, ashemth, sept, and ammi-uaa-f. p. 289 6. eight female figures, each seated on a seat formed by a uraeus with its body coiled up, and holding a star in her left hand; these are called "the protecting hours" 7. a crocodile-headed god called sebek-ra, who grasps a fold of a serpent

THE GOD SET

ief history of set. predynastically: set was an important deity appearing in the art of the hamitic peoples living in the ombos and naquada regions. interestingly, his was the only god- figure not composed of parts from recognizable earth animals (the hamitic speakers donated most of the terms to religious philosophy to the egyptian langauge that seperate it from other semitic languages including ba, ka, neter, etc. if somebody really wants to find the roots of the egyptian religion, they should go up the nile and do some serious anthropology among hamitic speaking native cultures- the roots of the nile may hold keys to egyptian thought that mute stones do not. archaic egypt: set generally occupies a secondary role to his enemy horus, champion of the people of the north (except in the 2nd

e attributes of magic, osiris picks up the attributes of mysterious time djet as opposed to exoteric time neheh. set keeps his attributes a storm and stellar god, and gradually comes to be associated with all night fears- nightmares, desert fiends, and bad animals such as the hippo and the jaguar of the south. he is mentioned in a famous 12th dynasty writing called the discourse of a man with his ba in which his solar aspect iaa is referred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah hatshepsut reintroduced the worship of set by building a temple dedicated to him and horus the elder at ombos. this marked a strong interest in set's eternal nature, for example in hatshepsut is the prophecy (which she had placed in her tomb at der el-medina)

THE SECRET RITUALS OF THE OTO

you were already aware of; for none can be more sensible than myself of the progress you have made; yet it may possibly have escaped you that these same letters can be read in a sense file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (20 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. diametrically opposite to the first. thus, ab the father, ba to come or go denies the permanence of the father. la not bl god. there is no god. lb heart, bl lord. the heart is lord. the first of these phrases would seem to emphasize the lesson of the 3; the second, to make a statement contradicting the very word in which it occurs, surprising until you recollect the statement in the vision and the voice that above the abyss a fact is only true in so far

TYSON DONALD NEW MILLENNIUM MAGIC

garded as the best dwelling place for incorporeal beings such as gods. this natural virtue of stone was intensified when the stone was of a special type that heightened its ability to preserve and sustain spirits, ren- dering easier access to them by human beings. meteorites have been accorded spe- cial reverence throughout history. one such sky stone forms part of the cubic (or roughly cubic) ka'ba in the great mosque at mecca, the center of islamic worship. the black stone, and the ka'ba that was constructed around it, predate islam. mohammed (570-632) purged the "ancient house" as it is titled, of other idols when he took it over as the center of islamic worship. the black stone, which is roughly the size of a cabbage, is fixed in the southeast, or black, corner several feet above the l

four worlds or planes of being, and so on. in the traditional jewish kabbalah, attention is focused mainly on the use of holy names of god as mantras, and the numerical manipulation of sacred texts for the purpose of achieving a transcendent awareness of divinity. rabbis have employed the kabbalah for the attainment of mystical experience, not earthly power. even jewish magicians, who were called ba'alei shem (masters of the name, manipulated the sacred texts for their practical purposes such as healing and driving out demons. the glyph of the sephirothic tree, which is everything to the magical kabbalah, plays only a minor role in the traditional kabbalah. although the kabbalah of western magic is entirely drawn from the tradition- al kabbalah of the jews, it has over the past five centur

antly destroys darkness. the names of the principle emanations of the unmanifest, which are names of god, have power over hurtful spirits when spoken with sincerity. the tetragrammaton (ihvh) is espe- cially useful when rightly understood. traditionally it was said that a true uttering of this name would give the speaker power over all the during the middle ages jewish magicians called themselves ba'alei shem, which translates masters of the name, out of respect and reverence for tetragrammaton. the full magical effi- cacy of this holy name can only be called forth by a perfect devotion undefiled by the smallest particle of ego. such a devotion does not exist in the present age. its power would be beyond measure. these are the least potent form of protection, but are the easiest to charge

ements: thumb (spirit, ring finger (fire, index fin- ger (water, small finger (air, middle finger (earth).49 old woodcuts that relate the fingers of the hands to the sephiroth show that the hands were considered a model of the sephiroth by some jewish kabbalists of the renaissance. however, if a complete and detailed system of finger magic was ever developed within the traditional kabbalah by the ba'alei shem, it has not come down to modern tirnes-at least, not in the works of the kabbalah generally available. the system presented here is completely original. it was necessary to invent it since no one else had taken the trouble to invent it earlier. it is based on sound magical principles. in every society hand positions are used to convey esoteric meaning. cornelius agrippa gives a comple

TYSON DONALD THE POWER OF THE WORD

un, and to drive demons out of those possessed. so revered was the name by the ancient jewish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle ages, ba'alai shem, or masters of the name, employed tetragrammaton to heal the sick and banish evil spirits. one such ba'al shem was the great jewish magician rabbi loew of prague, who breathed life into lifeless clay by means of the power of the ihvh and with it created the dreaded golem. during the renaissance, xiv tetragrammaton johannes reuchlin and other christian kabbalists transformed tetragramm

e omnipotent, was voiced in place of the ineffable name to avoid the awkward adonai-adonai. this continues to be the practice today. with such fanatical secrecy, it was inevitable that the true pronunciation of the name would be lost, but this did not take place overnight. as late as the fourth century, perhaps much later, it was known in babylonia, and the jewish magicians, who styled themselves ba'alei shem (masters of the name) used it widely in driving demons out of the possessed and healing the sick. among the kabbalists of the middle ages, it was handed down from master to disciple. much of the ire of the rabbis against these mystics may have been incited by the fear that they would misuse the name in secular magic and thus profane it. biblical tradition has it that the name was firs

ose beings called angels-who cause effects in the manifest universe are ruled and directed by the seated intelligences of the banners. in this sense, they are no less powerful than the ten sephiroth. vibratintghe name b ecause tetragrammaton is before all else a word, its greatest force in magic is called forth only when it is shaped on the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void;

the universe "and the lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (gen. 2:7. human beings are made of dust only in the sense that our material bodies are formed from the elements of the earth. the shape of our souls was determined by the expressed word in the vital breath of god when he inspired life into adam. the ba'al shem draws upon the divine life force that lies stored in the human blood, particularly the heart. this spiritual energy is the original gift of life from god that has been passed down generation after generation from adam, the first man. it is carried out of the occult circle of the lesser self upon the vehicle of the breath, which is shaped for a specific magical act by the authority of th

tetragrammaton, which is not merely a title, but the actual pattern and essence of god. it follows that in magic tetragrammaton can be used to command all lesser names. this is why it was held in such esteem by kabbalists. the legend of the golem, an artificial man created out of clay by rabbi loew of prague in the year 1580, gives useful insight as to how tetragrammaton may have been used by the ba'alei shem of the middle ages. very troubled in his mind about how to protect the jews of prague against the malicious libels of a priest named thaddeus, who preached their destruction, rabbi loew used his knowledge of kabbalah to obtain a dream oracle from god, who ordered him to create a golem of clay to defend israel. loew called to him two disciples with the qualities he required. one had be

h by the three hebrew mother letters, aleph (h, mem (d),a nd shin (w. shin stands for fire, but also for the cardinal quality of the zodiac. mem stands for water, but also for the fixed quality. aleph stands for air, but also for the mutable quality. the mutable lies between the cardinal and fixed (as is shown in the illustration on page 21. aleph is said to be like the tongue of the balance. the ba'alai shem meditated seven days because seven is a potent number in magic, the sum of three and four, the number of the wandering bodies of the heavens. for this same reason, they each circumambulated the clay figure seven times, moving sunwise to generate a creative vortex, as opposed to a counterclockwise, destructive vortex. they met at the riverbank at "four after midnight (probably four hou

tions are followed, they result in sunwise circumambulation (unless the golem was lying on his face. clearly the circumambulation should begin at the head and proceed counterclockwise seven times, against the course of the sun, in order to return the golem to clay. i have taken the trouble to discuss the golem legend at such length because it illustrates the use of tetragrammaton among the jewish ba'alai shem of the middle ages. although this ritual of the kabbalah would not actually cause a clay figure to become flesh and blood, it would induce a celestial intelligence to enter into that clay figure and reside within it, where it could be consulted as an oracle on important questions. this is likely the truth behind the golem legend. rabbi loew probably created a manlike statue, then used

ss themselves in focused violence or deliberate cruelty. function: to excite strong sexual passion, to overcome moral scruples, to overcome impotence or frigidity. to uncover secret things such as hidden papers or valuables in matters dealing with wills, legacies, or bequests or in practical matters requiring great concentration and precision. 134 tetragrammaton angel: badiah (bad+ih) pronounced: ba-di'-ah hebrew: n'fw2 enochian: c)$ix$\r' banner: hhiv polarity: moon dpe: severity side: ler sex: female element: water quality: fixed sign: scorpio house: eighth direction: west stone: jasper (green) ifibe: zebulun apostle: thaddeus enochian god name: pdoce enochian senior: anodoin invoking banishing appearance: compact but well-developed body with a very narrow waist. long, straight dark hair

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

devoted himself to keeping guard over the "great god" who was in an-rut-f, a district in or near herakleopolis. this great god was no other than osiris, and the duty of horus was to prevent the smai fiends from coming by night to the place. in spite of the power of horus, it was found necessary to summon the aid of isis to keep away the fiends, and it was only by her words of power that the fiend ba was kept out of the sanctuary. as a reward for what he had already done, thoth decreed that horus should be called the "master-fighter" passing over the derivations of placenames which occur here in the text, we find that horus and his blacksmiths were again obliged to fight bodies of the enemy who had managed to escape, and that on one occasion they killed one hundred and six foes. in every fi

eth, and thou bringest forth the splendour of tchef food [fn#132] a name of the other world [fn#133] i.e, the two egypts, upper and lower [fn#134] the doubles of the beatified who are fed by osiris in the other world [fn#135] three companies are distinguished: the gods of heaven, the gods of earth, and the gods of the other world [fn#136] the indestructible, immortal spirit-soul as opposed to the ba-soul or animal-soul [fn#137] here and in other places i have changed the pronoun of the third person into that of the second to avoid the abrupt changes of the original. the height of heaven and the stars [thereof] are obedient unto thee, and thou makest to be opened the great gates [of the sky. thou art the lord to whom praises are sung in the southern heaven, thou art he to whom thanks are gi

WESTERN MANDALAS OF TRANSFORMATION SR AL

ealization, and adaptation. in theology it supposes an intelligent cause, a mediation (the logos, and a creative expression. binah is the creative principle which in turn births the rest of the sephiroth. when we are dealing with only two-letter hebrew combinations, there exists the possibility of reversal. we said that there were two words that add up to three. the first is ab, and the second is ba (baw, which means to come, arrive, enter (ben yehuda. the root can be read either way. here we see the beginnings of a fascinating topic that, although beyond the scope of this book, is vital for a qabalist who is interested in studying hebrew. it is the 231 gates, which in qabalah are all of the possible two-letter combinations. i highly recommend de 'olivet's book the hebrew tongue restored t

hough beyond the scope of this book, is vital for a qabalist who is interested in studying hebrew. it is the 231 gates, which in qabalah are all of the possible two-letter combinations. i highly recommend de 'olivet's book the hebrew tongue restored to help decipher any of the two-letter hebrew words or root combinations, because they all have great power. read the other way, de 'olivet says that ba is "the sign of interior activity united to that of power (that) forms a root whence is drawn all ideas of progression, coming, passage, locomotion (p. 301. it is demonstrated in the arrow-sigil which goes the other way (see figure 5-b. what this reversed gematria can tell us is that the cause of existence, often thought of as ab, father, when reversed, implies another impulse.to find manifesta

h goes the other way (see figure 5-b. what this reversed gematria can tell us is that the cause of existence, often thought of as ab, father, when reversed, implies another impulse.to find manifestation in the future. the eternal god-energy is beyond conceptualization of time, yet the changing of these two letters shows us that spirit is not only the initial cause of our existence (or figure 5-b: ba (3) the existence prior to ours, but that spirit has an evolutionary character and is manifesting in manifold ways through us as it appears to move into the future. let us look at some other words, which relate here in terms of their unity through gematria. 3x3=9, the number of cells in the kamea. multiples of nine are prominent throughout the magical interpretations of numbers, and the first h

he end of each chapter are taken from de 'olivet. words marked with an asterisk) are god-names. it should be noted that in this chart the spirit of saturn, zazel, is spelled zzal by both case and crowley, and not zazl, as is commonly given. correspondences: magical names and numbers of binah/saturn. 3: sephirah of binah 3: ab, ab: father root: productive cause, efficient will, generative force 3: ba, baw: coming, futurity, arriving root: progression, coming, passage, locomotion, happening. 9: divisions of kamea 9: sephirah of yesod 9: gah, gaah: to grow, increase; become powerful 9: ach, ach: brother, kinsmen, friend root: equality, identity, fraternity; the common hearth 9: hd, hed: an echo, or shout root: the power of division. 15: sum of rows in kamea* 15: ih, jah, divine name associate

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

rcle, which necessitates the impossibility of determining the end from the beginning or the beginning from the end; the reversibility of the timeline implies not closure at either terminus but rather an ever-changing flux, which destabilizes the model of an irreversible succession proceeding unilaterally from start to finish. this idea is encapsulated pithily in the statement ein muqdam u-me uhar ba-torah, there is no before or after in scripture. 33 the conventional, perhaps even commonsensical, conception of linear time, a succession of moments lurching forward like a stream rushing over intractable rocks of historical facticity, breaks under the weight of this supposition: when we reach the end of the line, we realize the circularity of the path, a return to the beginning that beckons a

eit from its unique vantage point, each moment a novel replication of the past. repetition and novelty, accordingly, are not antinomical; what recurs is precisely what has been that which will recur as what has never been. paraphrasing the second midrashic gloss cited above, solomon ben isaac, the eleventh-century talmudic and biblical exegete better known by the acronym rashi, wrote on the words ba-yom ha-zeh, on this very day: words of torah should be new [hadashim] for you as if they were given this day. 60 this medieval commentator adds nothing substantial of his own, but by newly reiterating the rabbinic dictum more or less verbatim, he elucidates further the original intent; indeed one might say rashi demonstrates that the rabbis principle with respect to the written torah can be app

th [after the israelites had gone forth from the land of egypt, on this day they entered the wilderness of sinai (exod 19:1) on that day [ba-yom ha-hu] is not written here [but rather] on this day [ba-yom ha-zeh, as if [ke-illu] on this day they came from the wilderness of sinai. every day that you are occupied with torah, you should say, it is as if we received it from sinai on this day [ke-illu ba-yom ha-zeh qibbalttiha mi-sinai, and it says, this day [ha-yom ha-zeh] the lord your god commands you to observe (deut 26:16).61 the claim made with respect to torah study represents a more generic understanding of ritual time proffered by the rabbis, a notion of temporality that connects past and present by imaginally enfolding one in the other rather than by connecting them with a line. the p

rashi s construal (based on a midrashic precedent) 62 of the words and has given it to you (exod 13:11) as it should be in your eyes as if [ke-illu] it were given to you on this day: and similarly the torah is beyond time in accord with the gradation of the torah [we-khen ha-torah hi al ha-zeman le-madregat ha-torah, for time depends on the sun and the movement of the sphere [ki ha-zeman hu toleh ba-shemesh bi-tenu at ha-galggal, and the torah is above [the sun. and with respect to all matters that are beyond time the matter of time is indifferent [we-khol ha-devarim asher hem al ha-zeman kol inyan ha-zeman shaweh, and nothing is in time except for time [we-eino bi-zeman zulat zeman. therefore they said that linear circularity (a)temporal poetics 65 each man is obligated to look upon himse

man. hence, the present [attah] unites the time [of the past and future] for the end of the past and the beginning of the future is the present, as is known to those who know [and comprehend] the matter [and the content of the substance] of time. the present, therefore, is the third that joins together the time that is divided into two parts, past and future, but it is not essentially time [zeman ba-esem. thus the third month alone was selected for the giving of torah, as it is written a moment for every desire (eccles 3:1, for the moment [et] is the intermediary and the third that is in between the two boundaries of time.80 now we can attempt an explanation of maharal s paradoxical expression time that is not actually time, which he ascribes to torah and other incorporeal entities: the ti

ere is no division of time at all (he-attah ha-meyuhad she-ein bah hilluq zeman kelal).83 the timelessness of the moment accounts for its singularity and volatility, the instant marked, as in the sabbath at the end of creation, by the reception of form [qabbalat ha-surah, which is being without movement [hawayah beli tenu ah. a spontaneous being in which there is no being [hawayah pit omit we-ein ba-zeh hawayah, for every being is in time. for the reception of form is the completion of being [hashlamat ha-hawayah. and this matter is not called work [mela khah, for there is no work here that has movement; on the contrary, this matter is the acquisition of completion and rest [qinyan ha-shelemut u-menuhah. for the reception of form is on the sabbath. and, consequently, the reception of form

cosmos. the hierarchical relation is problematized, however, by the fact that the mundane is discerned from the divine in the same measure that the divine is discerned from the mundane. the subversion of the hierarchy is expressed in the inversion of chronological time a rmed at the conclusion of the passage in language reminiscent of the hermeneutical dictum discussed above: ein muqdam u-me uhar ba-torah. just as the reader need not assume an absolute temporal order operative in scripture that would prevent undermining the criterion of before and after, so one need not presume that in the nature of existence anterior and posterior are aligned in an unwavering causal relationship. encircling the linear pattern holds the key to comprehending the kabbalistic notion of timeless time, the time

concurrently as the narrative recitation of time and as the temporal inscription of narrative.162 it is precisely this hermeneutical assumption that underlies the kabbalistic perushei ma aseh bere shit, commentaries on the first chapter of genesis, which read the biblical text in a twofold sense, as a tale with both theogonic and cosmogonic applications in the words of nahmanides, ha-katuv yaggid ba-tahtonim we-yirmoz ba-elyonim, scripture speaks of lower matters and alludes to supernal matters. 163 i thus concur with idel s assessment that cordovero envisions time, zemannim, as pointing simultaneously to theosophical powers and to their mundane, temporary manifestations. time is conceived to be but another term for the historia divina. 164 just as events below are in the mold of what is a

n a second, and this is the intent of what is written the river goes forth from eden to irrigate the garden (gen 2:10. river [nahar] is from nehora, and this is the inner light [ha-or ha-penimi] that issues constantly from eden. therefore it says goes forth [yose] and it did not say went forth [yasa] for it does not cease, and in every moment it emanates in the attributes [we-khol et hu mitpashet ba-middot].175 along similar lines, azriel of gerona applied the rabbinic idiom seder zemannim to the sefirotic emanations as they are the designs of creation, sidrei bere shit, manifest in the phenomenal plane of existence: the order of the emanations [seder ha-sefirot, which is a boundary without boundary [gevul mi-beli gevul, is called176 in bere shit rabbah the order of time [seder zemannim, a

bath, but sabbath does not return to her root, to binah, but rather binah illumines her, not by means of the six extremities, the six days of creation, and she is equivalent to her, and thus the time for copulation [zeman haziwwug] is in it. the world-to-come, however, is in the pattern of yom kippur. and then the righteous sit with their crowns on their heads,207 the crown of her husband [ateret ba lah, and then there is no eating, no drinking, no procreation, as on yom kippur, the gradation of binah, as it says in the tiqqunim,208 for then she is in the secret of the crown [taga, a diadem on the head, and whoever makes use of the crown perishes [we-khol ha-mishttammesh be-taga halaf],209 for there is no intercourse [shimmush] when malkhut is on the head of her husband, and there are no n

osses, entering and departing not as sequential acts but as one contemporaneous gesture facilitates the meeting-point of time and space, a concurrence that bespeaks the mystery of prayer, which serves as a paradigm for human worship generally. in the words of shalom dov baer schneersohn, the worship of man is to join time and space and to unify them in divinity (lehabber zeman u-maqom u-leyahadam ba-elohut).260 this association of the feminine and the phallic corona accounts for the essential link between time and memory a rmed repeatedly by kabbalists, the masculine (zakhrut) branded as the locus of memory (zikkaron).261 the generative force is envisioned, moreover, as the twenty-two hebrew letters, which are contained within the name yhwh. these letters, in turn, allude to the ten sefiro

emporally, assumes the semblance of independent beings subject to physical laws of space and time. shneur zalman ardently insists, therefore, that in relation to the substance (mahut) and essence (esem) of the infinite, the aspects of place and time are verily nullified in existence [beteilim bi-mesi ut mammash. in the way that the light of the sun is nullified in the sun [ke-vittul or ha-shemesh ba-shemesh. 285 when viewed through this prism, the cosmos (olam) is the concealment (he elem) that reveals the light that cannot be revealed but through concealment.286 menahem mendel, the successor to dov baer, deftly delineated this feature of habad acosmism, reiterating almost verbatim the language of shneur zalman: the root of time comes to be only in the aspect of malkhut, for the aspect of

resembles a pipe. just as the pipe draws from what is above and discharges to what is below, so gimmel draws by way of the head and discharges by way of the tail, and that is gimmel.6 preserved in this text is what i presume to be an ancient mythic teaching according to which the divine powers are represented by the first three letters of the hebrew alphabet.7 alef is the foundation, at the head, ba-ro sh,8 but not the beginning, tehillah, for the beginning is beit, which is second. and what of gimmel? it is third, exemplifying a threefold character bestowing, growing, and sustaining. at last, we come to a letter that coincides with its numerical value, for alef is first but not the beginning, and beit is the beginning that is second. 9 does the first not begin? how is the beginning not fi

, gimmel, the conduit that draws from alef and disseminates to beit.33 for the moment, we must concentrate on origin and beginning, and thus return to alef and beit, laying gimmel aside temporarily. 122 chapter three if we are to maintain the distinction between origin and beginning, the origin cannot begin nor can the beginning originate. to render this in the bahiric idiom, what is at the head, ba-ro sh,34 is not the beginning, tehillah, even though there is no way to the head but through the beginning.35 to know alef, we start with beit, for before alef there is nothing but beit. that is why torah begins not with alef but with beit, the beginning that is before the origin that precedes it.36 the beginning is second and hence points to that which comes before. thus, we are told, the func

ess in the world, gemilut hasadim. we encountered this force before in the description of the gimmel at the beginning of the path, which we abruptly laid aside. now, however, it is time to take hold of the matter, to grasp the symbolic intent of this letter. what is gimmel? it bestows (gomel) like a spring that erupts and waters the garden with the light/seed of wisdom that is hidden in the head (ba-ro sh),81 the origin that is before there is one to begin because there is no second. through the bestowal of the seed the distance separating alef and beit is bridged. hence, gimmel may be viewed as the division that unifies that which is divided by dividing that which is unified. the possibility of gimmel is there from before alef, for without positing the third term, which is the link, one c

nd or limit [hoshev le-ein sof we-takhlit. from alef all the letters emerge, and thus you see that it is their beginning [she-hi bi-tehilatan, and it says, the lord is at their head [wa-yhwh be-ro sham (micah 2:13. it has been established with respect to every name written yod he waw he, that the holy one, blessed be he, is unified and sanctified in holiness [meyuhad ha-qadosh barukh hu mequddash ba-qodesh. what is in holiness? in the holy palace [be-heikhal qodesh. where is the holy palace? i would say in thought and that is alef, as it is written, lord, i heard your teaching, i was in awe. 18 in this passage, much is disclosed about the meditational discipline cultivated by the proven al kabbalists responsible for the redaction of bahir in the second half of the twelfth century.19 the pi

in a very precise, indeed hyperliteral, sense, as it is composed of nothing but letters.75 what does this have to do with time? to get back on track, we must consider again the nexus between binah and the world-to-come. in the continuation of the bahiric enumeration of the ten cosmological logoi, the sixth one, the throne of glory, is designated the dwelling of the world-to-come (beit ha-olam ha-ba, whose place was engraved in wisdom (meqomo haquq ba-hokhmah. the throne, which rests on the ground of wisdom, alludes symbolically to shekhinah, also identified as the dwelling of the world-to-come. a dwelling, we observed in the preceding chapter, both shelters and exposes. how does the throne shelter and expose the world-to-come? a hint is provided in the prooftext: and god said let there be

iven you good instruction, do not forsake my torah (prov 4:2, that is to say, the treasure of the oral torah. and the holy one, blessed be he, said: if they guard this attribute in this world, for this attribute is considered to be in the category of this world [nehshevet bi-khelal ha-olam ha-zeh, and it is the oral torah, they will merit the life of the world-to-come [yizkku le-hayyei ha-olam ha-ba, which is the hidden good [ha-tov ha-ganuz. and what is it? the glory [uzzo] of the holy one, blessed be he, as it is written, and the splendor will be like the light [we-nogah ka-or tihyeh (hab 3:4. in the future, the splendor [nogah] taken from the first light will be like the light if my children fulfill the torah and commandment that i have given to instruct them,77 as it is written, my son

righteous. from the residue of light emanates the lower light, the shekhinah, the attribute that comprises the thirty-two paths of wisdom. to move still closer to our goal of ascertaining how the world-to-come relates to the issue of temporality we would do well to consider yet another bahiric passage: r. berechiah sat and expounded: how is it that every day we speak of the world-tocome [olam ha-ba, but we do not know that of which we speak? the world-to-come is translated [in aramaic] as the world-that-is-coming [alma de-atei. what is the world that is coming? within mem/ returning forward 153 this instructs that prior to the world having been created, it arose in thought to create a great light [or gadol] to shine, and a great light, over which the eye of no creature could prevail, was

ature could prevail, was created. the holy one, blessed be he, saw that they could not bear it. he took a sevenfold [shevi it, and placed it for them in his place, and the remainder he hid for the righteous in the world-to-come. he said: if they are meritorious with respect to this sevenfold and they guard it, i will give them this in the other world. thus it is written the world-to-come [olam ha-ba, for it has already come from the six days of creation [she-kevar ba mi-sheshet yemei bere shit, as it is written, how great is your goodness that you hid for those who fear you, that you did for those who take refuge in you in the full view of men (ps 31:20).80 r. berechiah seeks to penetrate the secret of the world-to-come by examining the philological assonance of the expression olam ha-ba

ar you, that you did for those who take refuge in you in the full view of men (ps 31:20).80 r. berechiah seeks to penetrate the secret of the world-to-come by examining the philological assonance of the expression olam ha-ba. to grasp what it conveys we need to heed the aramaic rendering, alma de-atei, the world-that-iscoming. in what sense is it coming? inasmuch as it has already come (she-kevar ba. whence does it come? from having been. the fold of time enfolds from the diminution of light created in the beginning. god took a sevenfold of this light and placed it for them in his place [sam lahem bi-meqomo; the remainder was stored away for the righteous in the world-to-come. the sevenfold relates to the seven folds of light that proceed from the opening of the womb of the mother, the wor

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

h. the interesting fact in the first vision is a name given in the enochian language which i had never consciously heard of before. i had to look it up in my enochian dictionary to find out what it meant. the next section of visionary experiences comes from the pyramid squares of the angels of the bonorum. these differ considerably from the pyramid squares of the elemental tablets. vi s i o n o f ba l i g o n (the king of the hour of venus. rose up through the pyramid into blue space and a blue-green landscape. met the guide also in blue. who showed me a winding path like that of a leaping dragon, constantly in motion, like the sun's path over the earth. for motion applied to direction is the task here. i asked to see the king and was shown a man dressed in yellow with a crown. he utilized

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