BIRD @HollywoodInsiders.net

Michael Wynn's Occult Reference Library

BIRD

Return to Occult Library Index

0 0

phs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osiris. the phoenix or bennu. the reformation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength

1 10 INITIATION CEREMONY

t, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 4

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

am of bremen says of the animals sacrificed: corpora suspenduntur in lucum qui proximus est templo; is enim lucus tam sacer est gentibus, ut singulae arlores ejus ex morte vel tabo immolatorum divinae credantur. of hlosr heisreksson we are told in the hervararsaga cap. 16 (fornald. sog. 1, 491, that he was born with arms and horse in the jiolij wood (a mork hinni helgu. in the grove glasislundr a bird sits on the boughs and demands sacrifices, a temple and gold-horned cows, ssem. 140-1. the sacred trees of the edda, yggdrasil and m'wiamei&r, ssem. 109% hardly need reminding of. lastly, the agreement of the slav, prussian, finnish and celtic paganisms throws light ujjon our own, and tends to confirm it. dietmar of merseburg (pertz 5, 812) affirms of the heathen temple at eiedegost; quam und

h the christians scared away the holy sparrow^ the esth. sallo, finn, snlo means a holy wood, especially a meadow with thick nnderwood; the national god thara])ila is described by henry the letton (ad. ann. 1219: in confinio wironiae erat mons et silva 2y^dchcrrima, in quo dicebant indigenae magnum deum osiliensium natum qui tharapila- vocatur, et de loco illo in osiliam volasse, in the form of a bird (see suppl. to the old prussians, romove^n^'s, the most sacred spot in the land, and a seat of the gods; there stood their images on a liohj oak hung witli cloths. no unconsecrated person was allowed to set foot in the forest, no tree to be felled, not a bough to be injured, not a beast to be slain. there were many such sacred groves in other parts of prussia and lithuania^ the vita s. german

capella coelestis; because he seems to bleat or whinny in the sky? but he is also the ivcathcrhird, stormbird, rainbird, and his flight betokens an approaching thunderstorm. dan. myreliest, swed. horsgjok, icel. hrossagaukr, horsegowk or cuckoo, from his neighing; the first time he is heard in the year, he prognosticates to men their fate (biorn sub v; evidently superstitious fancies cling to the bird. his lettish name pehrhona kasa, pehrhona ahsis (thunder's she-goat and he-goat) agrees exactly with the german. in lithuanian too, mielcke 1, 294. 2, 271 gives perhuno ozhys as heaven's goat, for which another name is tikkutis. kannes, pantheum p. 439, thinks the name donnerstagspfcrd belongs to the goat itself, not to the bird; this would be welcome, if it can be made good. some confirmatio

hebanwang, hebeneswang, a paradise (v. ch. xxv, tlie as. heofcnfcld coelestis campus, beda p. 158, and tbe like names, some individual, some general, deserve to be studied, but yield as yet no safe conclusion about the god. other points about him savour almost of the fairy-tale: he is made out to be the son of nine mothers, giantesses, seem. 118^ sn. 106. laxd. p. 392; he wants less sleep than a bird, sees a hundred miles off by night or day, and hears the grass grow on the ground and the wool on the sheep's back (sn. 30^ his horse is gulltoppr, gold-tuft, and he himself has golden teeth^ hence the by-names gullintanni and hallinski&i* tennur hallinskisa' fornm. sog. 1, 52. it is worthy of remark, that hallinskisi and heimdali are quoted among the names for the ram, sn. 221. as watchman a

(boh. cic, cec, pol. eye, russ. titi, niannna, in sujtport of whom forsooth our cisa must be wronged; see hanusch 278. it were better to think of the mhg. name for the zeisig (zeis-chen, siskin) diu 'jse. ein kleiniu ztse, ms. 1, 191. avh. 275, 30; which can scarcely have arisen from cicindela (glow-worm, graff 5, 711; however, no connexion has come to light between the goddess and the form of a bird, though some little birds, the woodj^ecker, the titmouse, were held sacred. 1 like our fr6, the fr. dame (dominus) is now lost; dame (domina) remains, like our /raw. the span, keejis both doji and doua, the ital. only donna. the romance tongues express the masc. notion by two other m'ords, sire, sicur (p. 27) and seigneur, signore, sehor, i.e, senior, out of which an ital. signora, a!>pan. se

lacia, because a spectre appears and vanishes quickly in the air. at the same time it means the rush and din 326 condition of gods. that betoken the god's approach, the woma and omi above, from which osinn took a name (p. 144-5. the rapid movement of descending gods is sometimes likened to a shooting star, or the flight of birds, ii. 4, 75. 15, 93. 237; hence they often take even the form of some bird, as tharapila the osilian god flew (p. 77. athene flies away in the shape of a apirr (falcon, ii. 19, 350, an 6pvi; bird, od. 1, 320, or a^/pr] osprey, 3, 372; as a swallow she perches (e^er' avat^acra) on the house's fiekaopov 22, 239. the exchange of the human form for that of a bird, when the gods are departing and no longer need to conceal their wondrous being, tallies exactly with osin's

becomes visible, the 'l-xyia of the ancient god. as the incessus of venus declared the goddess, the motion (jd/jlo) of here and athene is likened to that of timorous doves, ii. 5, 778, flight. vehicles. horses. 327 but the gliding of the gods over such immense distances must have seemed from first to last like flying, especially as their departure was expressly prepared for by the assumption of a bird's form. it is therefore easy to comprehend why two several deities, hermes and athene, are provided witli peculiar sandals jrezixa, wliose motive power conveys them over sea and land with the speed of wind, ii. 24, 341. od. 1, 97. 5, 45; we are expressly told that hermes flew with them irerero, ii. 24, 345. od. 5, 49; plastic art represents them as winged shoes, and at a later time adds a pai

ble; as loki is here sent as a messenger from tlie gods to the giants, he is so far one with hermes, and freyja's feather-shift sug; rests the sandals of athene, sn. 132-7 'loki ,tti shijba, er hann rann d lopt oh log' had shoes in which he ran through air and fire. it was an easy matter, in a myth, for the investiture with winged hamr or sandals to glide insensibly into an actual assumption of a bird's form: geirrosr catches the flying loki as a veritable bird, sn. 113, and when athene starts to fly, she is a swallow (see suppl. the mighty gods would doubtless have moved whithersoever it pleased them, without wings or sandals, but simple antiquity was not content with even these: the human race used carriages and horses, and the gods cannot do without them either. on this point a sensible

4 7 INITIATION CEREMONY

creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed u

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

r mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are describ

material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a bird, a crystal, a metal, the wax of an empowered candle or even the earth itself. this principle is central to the potency of talismans and amulets; for example, traditionally, hunters might wear the pelt of a lion to bring them the beast's courage and ferocity. so, by the same token, if you wished to become pregnant, you might make love in a newly ripening cornfield (near the edge so as not to d

lture that seems significant to you; this will balance the yang, or male, energies with the yin, or female. the god figure may be represented by a horn, and the goddess by a large conch shell. there are a great variety of deity figures in museum shops as well as new age shops and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regeneration. this is what native americans call our personal totem or power creature. you may find some of these are, in some cultures, the symbols of divinities. there is, for example, bast, the cat-headed egyptian goddess who protected women- especially in pr

ing, she was known among the anglo-saxons and is remembered in the festival of easter as a fertility goddess and bringer of new beginnings. in her role as valfreya, the lady of the battlefield, frigg recalls the northern tradition of warrior goddesses and offers courage to women. hera hera, the wife-sister of zeus, is a the supreme greek goddess of protection, marriage and childbirth whose sacred bird is the peacock. she is a powerful deity of fidelity and is called upon by women seeking revenge upon unfaithful partners. hestia hestia is the greek goddess of the hearth and home, all family matters and peace within the home. she is a benign, gentle goddess and so can be invoked for matters involving children and pets. juno juno, the wife-sister of jupiter, is the roman queen of the gods, th

rieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of the arts and literature. the owl is her sacred bird and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between

eryday use requires a basic ritual or visualisation that takes only a minute or two. some people carry out routine psychic protection when returning from work and in the morning as naturally as taking off their work clothes and having a bath, to shed the pressures of the day. you can also with practice learn to cast protection round those you care for: a child who is being bullied or an animal or bird that is endangered, an area of natural beauty under threat from developers or a group of people who are being unfairly targeted. of course you can't save a rainforest single-handed because there will always be a vast tide of despoiling vibes flowing in the opposite direction. but as has been shown by events such as world days for peace and the experiments on the power of prayer, if enough ind

already concentrated there. however, if you have room, you might like to set aside a corner specifically for healing. you can use a table or any flat surface for your altar. on it, you should keep a single, pure beeswax or white candle; this is a symbol of the unity of all life and the one divine source that flows through every natural being, whether it is male or female, god or goddess, animal, bird, fish, tree, plant or stone. you will also need your special healing crystals, perhaps arranged in a circle around the candle and a clear crystal sphere or crystal pendulum for directing sunlight and moonlight. the crystals could include gentle rose quartz and amethyst for healing all ills and bringing harmony, moonstone for female and hormonal disorders and for fertility, citrine for energy

and will so to the end. if others are present, a second witch or the high priest then sprinkles all present individually with the water, saying 'bless and protect* light the incense in the east (or add to it if it was lit before the ritual* create a third circle around the perimeter, saying: breath of life, bring purity, clarity and focus, force of life itself that flows alike within plant, tree, bird, animal, human and stone. bless and protect. you are now going to light the elemental candles, and as you do so invoke the guardians. re-light the taper from the central candle as necessary* light a taper from the central candle and carry it to the north, saying: lord [or lady] of the northern watchtower, i call upon your strength and persistence to restore the prosperity and stability to thi

ABRAMELIN1

ven unto the end of the world; since they in no way wished to know the gift which god had given unto them, but instead abandoned it to embrace and follow the deceits of the demon. this is wherefore each one should take care to submit himself unto him62 neither by acts, nor by words, nor by thoughts, because he is so adroit and prompt that he can seize one unexpectedly; just as a spider may take a bird.63 let that miserable bohemian and the others whom i have before mentioned, serve thee for an example to avoid (even as they did unto me. in the commencement of the operation there appeareth a man of majestic appearance, who with great affability doth promise unto thee marvellous things. consider all this as pure vanity, for without the permission of god he can give nothing; but he will do it

ABRAMELIN2

of the chapters of the third book be manifested.121 the symbols of the chapters of the third book, which be manifested only by the angels, or by the guardian angel, be these, namely: chapter i (to know all manner of things past and future, which be not however directly opposed to god, and to his most holy will) chapter iii (to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) chapter iv (for divers visions) chapter v (how we may retain the familiar spirits bond or free in whatsoever form) chapter vi (to cause mines to be pointed out, and to help forward all kinds of work connected therewith) chapter vii (to cause the spirits to perform with facility and promptitude all necessary chemical labours and operations, as regardeth metals especially) chapter x (to h

tering spirits common unto them, the following, namely: chapter i (to know all manner of things past and future, which be not however directly opposed to god, and to his most holy will) chapter ii (to obtain information concerning, and to be enlightened upon all sorts of propositions, and all doubtful sciences) chapter iii (to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) chapter iv (for divers visions) chapters v (how we may retain the familiar spirits bond or free, in whatsoever form) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) chapter xvii (to fly in the air, and travel any whither) chapter xxvii (to cause visions to appear)

bol in your hand, place it (upon the top of your head) under your hat, and either you will be secretly warned by the spirit, or he will execute that which you have the intention of commanding him to do (this next instruction is given in the ms. as relating to chapter ii, but it evidently is more appropriate to) chapter iii (to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) take in your hand the symbol, and name the spirit, who will appear in the form commanded (the next following information evidently has reference to the symbols of the fifth chapter, but there is no number subjoined as in the other cases in the original ms. chapter v (how we may retain the familiar spirits bond or free, in whatsoever form) we must understand that every man may have four

ABRAMELIN3

quares, and again a perfect form of double acrostic. doreh, from dvr hebrew= a habitation. orire perhaps from latin orior= to riser or be born. rinir perhaps from hebrew nir= to renew. eriro perhaps from arr to curse. herod from hebrew chrd= shaking, trembling. no. e is a square of c f squares, and again a perfect double acrostic. nabhi from hebrew nba= to prophesy. adaih perhaps from heb. dih= a bird of omen. bakab from heb. kab= in trouble. hiada from hebrew idh= sent forward, or thrown. ihban from ihb hebrew= to give or bring. hence the formula would be somewhat to prophesy by omens the troubles to come; the which is much more applicable to no. g, the tribulations to come; than to no. e, which is for the things to happen in war. no. f is a double acrostic of e j squares. nvdeton from he

or arrange. no. c is an acrostic of g e squares. melammed is evidently from hebrew mlmd= a stimulus or spur to exertion. no. d is an acrostic of e j squares. ekdilun may be from the greek ekdeilon, which means, not afraid of; from ek- in composition, and deilon, frightened, cowardly. the sacred magick 131 the third chapter. o cause any spirit to appear, and take any form, such as of man, animal, bird, etc( b) it will appear in the form of a serpent( c) to make them appear in the shape of any animal( d) in human form( e) in the form of a bird (1) u r i e l r a m i e i m i m i e i m a r l e i r u (2) l u c i f e r u n a n i m e c a t o n i f i n o n o n i f i n o t a c e m i n a n u r e f i c u l (3) l e v i a t a n e r m o g a s a v m i r t e a t i o r a n t g a a g t n a r o i t a e t r i

ld probably therefore be numbered b. no. d is a gnomon of b d squares taken from a square of e j squares; and in the ms. occupies the first place in order. oiketis, greek, means a maid-servant or feminine page. this square therefore should probably be numbered c. no. e is a gnomon of j squares taken from a square of c f squares. paras= hebrew prsh, a horse, or horseman, while prs= an ossifrage, a bird of the hawk or eagle kind. this square is apparently correctly numbered, though in the ms. it is in the second place. no. f is a gnomon of j squares taken from a square of c f squares. racah is apparently from the hebrew rqh meaning vain, empty; and does not seem to have any particular reference to any of the forms mentioned for the symbols. no. g is again a gnomon of j squares, taken from a

ares from a square of e j. agamaga= pools of water whence this should probably be numbered e instead of f. no. j consists of b a squares from a square of c f squares. caiot is probably from chaioth= living creatures. it may also mean a covert, where living creatures abide. perhaps it should be numbered c a. no. b a consists of b b squares taken from a square of c f squares. iaqeb probably means a bird of the crane species. no. b b consists of b h squares taken from a square of e j squares. melunac= thy dwelling-place, and perhaps this should be numbered c b. no. b c consists of b b squares taken from a square of c f squares. perac may mean flowering gardens. perhaps this should be numbered b d. no. b f consists of b g squares taken from a square of e j squares. no. b e is a gnomon of b b s

ADEPTUS MINOR INITIATION

ture. therefore, the four elements are bound to each kerubic emblem counterchanged with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. forget not therefore that the tablets and the \ybwrk are the guardians of the tomb of the adepti. let thy tongue keep silence on our mysteries. restrain even the thought of thy heart lest a bird of the air carry the matter" 18 temple set up at 2nd point of the 5=6 ritual third "upon more closely examining the door of the tomb, you will perceive, even as frater n.n, and those with him did perceive, that beneath the cxx in the inscription were placed the characters ix thus: post cxx annos patebo ix this being equivalent to post annos lux crucis patebo, at the end of 120 years, i, the l

ALEISTER CROWLEY ACROSS THE GULF

of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken: which she was well skilled to divine. i rose then- she flitted away like a bird- an robed myself; and, seeking my host, went forth with him to the temple of isis. now their ritual (it appeared) differed in one point from that to which i was accustomed. thus, it was not death to intrude upon the ceremony save only for the profane. priests of a certain rank of initiation might if they pleased behold it. i, therefore, wishing to see again that marvellous glowing of the veil

ALEISTER CROWLEY BOOK OF LIES

lowest to the highest. the rosy-cross is the universal key. but, as one proceeds, the cross becomes greater, until it is the ace, the rose, until it is the word [41] 16 kappa-epsilon-alpha-lambda-eta iota-sigma the stag-beetle death implies change and individuality if thou be that which hath no person, which is beyond the changing, even beyond changelessness, what hast thou to do with death? the bird of individuality is ecstasy; so also is its death. book of lies get any book for free on: www.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through

abika.com 73 [76] commentary( lambda-gamma) 33 is the number of the last degree of masonry, which was conferred upon frater p. in the year 1900 of the vulgar era by don jesus de medina-sidonia in the city of mexico. baphomet is the mysterious name of the god of the templars. the eagle described in paragraph 1 is that of the templars. this masonic symbol is, however, identified by frater p. with a bird, which is master of the four elements, and therefore of the name tetragrammaton. jacobus burgundus molensis suffered martyrdom in the city of paris in the year 1314 of the vulgar era. the secrets of his order were, however, not lost, and are still being communicated to the worthy by his successors, as is intimated by the last paragraph, which implies knowledge of a secret worship, of which th

ong the legions of the living. he goeth forth. commentary( mu-delta) this is the special number of horus; it is the hebrew blood, and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii of the circumstances of the equinox of the gods. the word "phoenix" may be taken as including the idea of "pelican, the bird, which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and "phoenix" is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual which has been accepted as official by the a'.a [99] 45 book of lies get any book for free on: www.abika.com 96 kappa-epsilon-phi-alp

great cure for over-study. there is a great deal of cynicism in this book, in one place and another. it should be regarded as angostura book of lies get any book for free on: www.abika.com 101 bitters, to brighten the flavour of a discourse which were else too sweet. it prevents one from slopping over into sentimentality [105] 48 kappa-epsilon-phi-alpha-lambda-eta mu-eta mome raths(22) the early bird catches the worm and the twelveyear- old prostitute attracts the ambassador. neglect not the dawn-meditation! the first plovers' eggs fetch the highest prices; the flower of virginity is esteemed by the pandar. neglect not the dawn-meditation! book of lies get any book for free on: www.abika.com 102 early to bed and early to rise makes a man healthy and wealthy and wise: but late to watch and

ross is a dry stick. worship then the rosy cross, and the mystery of two-in-one. and worship him that swore by his holy t that one should not be one except in so far as it is two. i am glad that laylah is afar; no doubt clouds love. book of lies get any book for free on: www.abika.com 120 [124] commentary( nu-zeta) the title of the chapter suggest the two in one, since the ornithorhynchus is both bird and beast; it is also an australian animal, like laylah herself, and was doubtless chosen for this reason. this chapter is an apology for the universe. paragraphs 1-3 repeat the familiar arguments against reason in an epigrammatic form. paragraph 4 alludes to liber legis i, 52 "place" implies space; denies homogeneity to space; but when "place" is perfected by "t"-as it were, yoni by lingam

ALEISTER CROWLEY LIBER 777

a wolf galbanum bofor] mortum 24 a horse and a wolf opoponax as for asc. as for asc. 25 a man leading another by his hair and slaying him lign-aloes foi lori gaxisphilium 26 a man holding a book which he opens and shuts assafoetida colophonum cubel pepper 28 a small-headed man dressed like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table v (continued) 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer

. nature. name. divination and spiritual meaning. 57 3 3 d of d sun flexibility, penetration, vacillation, wind, wood &c. 58 6 6 c of c tui pleasure, help from friends, still water. 59 3 2 d of= hw n dissipation, dispersion, turning to evil. 60 2 6= of c kieh joints of body, regular division. 61 3 6 e of= kung f inmost sincerity. 62 4 1 b of e hsiao kwo non-essential, success of trifles, a wonded bird, small divergences. 63 2 5= of! ki tzi help attained, complete success. 64 5 2! of= wei tzi incomplete success, foolish impulse, failure. 50 transcriber s notes [the work as presented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered] this electroni

st of these, omitting only jupiter and phoebus. col. xxxvi. the evangelists follow their traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor do

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

red for some purpose, a young cock was procured and baptized into the roman catholic church by a man who, being the son of an ordained priest, was magically an incarnation of the being of that priest, and was therefore congenitally possessed of the powers thereto appurtenant. the cock "peter paul" was consequently a baptized christian for all magical purposes. order was then taken to imprison the bird; which done, the magicians assuming respectively the characters of herod, herodias, salome, and the executioner, acted out the scene of the dance and the beheading, on the lines of oscar wilde's drama "peter paul" being cast for the part of john the baptist. this ceremony was devised and done on the spur of the moment, and its spontaneity and simplicity were presumably potent factors in its s

that flowest! thou that goest" a-thele-ber-set "thou satan-sun hadith that goest without will" a "thou air! breath! spirit! thou without bound or bond" belatha "thou essence, air swift-streaming, elasticity" abeu "thou wanderer, father of all" ebeu "thou wanderer, spirit of all" phi-theta-soe "thou shining force of breath! thou lion-serpent sun! thou saviour, save" ib "thou ibis, secret solitary bird, inviolate wisdom, whose word in truth, creating the world by its magick" thiaf "o sun iaf! o lion-serpent sun, the beas that whirlest forth, a thunderbolt, begetter of life (the conception is of air, glowing, inhabited by a solar-phallic bird "the holy ghost, of a mercurial nature) hear me, and make all spirits subject unto me; so that every spirit of the firmament and of the ether: upon the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rage man's (or woman's) understanding. i had some mass observation done on it "but this is rank socialism "sy, ayn't this all fascism "oh golly "cripes "coo "how dreadful" about the nearest most of them got to ralph straus and desmond maccarthy! words of one syllable! louis marlow5 had already told me what a fool i was to expect that "all they can digest" said he "is a mess of stewed clich s with bird's custard power" damn everything- it's true, it's true. so do you at least get together the stones that you need to build your basilica! chapter lxxiii "monsters" niggers, jews, etc. cara soror, do what thou wilt shall be the whole of the law. come now, is this quite fair? when i agreed to tip you off about magick and the rest, i certainly never expected to be treated as if i were being inter

re consciousness, and sanna, perception. for instance, an electric fan in motion: a house-fly "tends" to see the vanes as we do when they are still, we "tend" to see a diaphanous blur. then, in delirium tremens, why do we tend to see pink rats rather than begonias or gazelles? magic without tears get any book for free on: www.abika.com 298 we tend to see the myriad flashing colours of the humming bird; the bird itself does not; it has no apparatus of colour-sense; to him all appears a neutral tint, varying only in degrees of brightness. such were some of the fundamental facts that directed the course of my research, whose results you may read in "the psychology of hashish, by oliver haddo in the equinox, vol. i, no. 2. the general basis of this essay is sankhara; it shows how very striking

f americanism. they marry and take a cottage by lake pasquaney. presently, he being (so she said) away on a business trip, the tradesmen complained that she seemed to need very little pabulum. somehow, people got suspicious, and sure enough, when they broke in, they found that she had pickled him! this story is founded on fact; damn it, why did the ms have to get lost) even suicide is not a "dead bird" i knew a creature once- careless observers often mistook him of a man- who tried three times, pistol, rope and poison. something always went wrong (like the babbacombe magic without tears get any book for free on: www.abika.com 315 murderer, who went to the scaffold three times, and lived to a green old age) finally he did poison himself, by accident, when he had no intention whatever of doi

ALEISTER CROWLEY MEDITATION

of constipation, and constipation of cancer, and proceed to get it out of you by means of an enema which would frighten a camel into convulsions. a similar madness attacks even real men of science. metchnikoff studied the diseases of the colon until he could see nothing else, and then calmly proposed to cut out every one's colon, pointing out that a vulture (who has no colon) is a very long-lived bird. as a matter of fact the longevity of the vulture is due to its twisted neck, and many thoughtful persons propose to experiment on professor metchnikoff. but the worst of all phantasms are the moral ideas and the religious ideas. sanity consists in the faculty of adjusting ideas in proper proportion. any one who accepts a moral or religious truth without understanding it is only kept out of t

ALEISTER CROWLEY SEPHER SEPHIROTH

iguratively gan opening h) r+p a particular, a detail +rp 290 thine enemy kr( fruit yrp piece cr persecutor, enemy; distress, danger; stone rc mary, mother of jesus myrm 291 torrents of water (lit. gchannels of water h) mym yqyp) to treasure, store rc) earth (in particular, the earth of malkuth) cr) a leopard (hence also gspotted h )rmn an adhering, adhesion; first, most eminent )krys 292 a young bird (deut. 22:6) hwrp) gold rcb a medicine, drug h)wpr 294 the greater light (sol) ldgh rw)mh purple nmgr) pertaining to autumn prwx 295 curtain, canopy; vault (ps 104:2) h(yry eyelids ny(h ypnk exempt, free; exemption; stalk (e.g. of a flower) rw+p candlestick hrnm noon rhc 296 of the earth (see 992) cr)h its curve, its bend (rwk to advance firmly; smoking, burning; rock (flint) rwc 297 treasure

371 sinister, left-hand l)m# 372 scorpio: a scorpion brq( spherical water (apparently a latin transliteration )kryps) lambs, sheep my#bk an oven, furnace n#bk herbage, grass b( seven (b# hwhy is his name wm# hwhy 373 god of the hebrews myrb(h yhl) quaking#(g 375 generally and specially +rpw llk to yield; to do; to make; yielding h( hour h# solomon (lit. gpeaceful one h) hml# 376 dominator l#wm a bird rwpc peace (refers to kether) mwl# 377 the sinew of the thigh, the sciatic nerve (gn. 32:32) h#nh dyg seven h(b# 378 in peace mwl#b gpruna ignita h: gshining metal h (electrum- either gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (s

tence of existences: the name of the highest god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sweet qwtm preserves; a watchman rmw# guards rwm# the head that is not: a title of kether )ld)#yr thy god (deut. 4:24, 28:58 *kyhl) 548 lord god of knowledge: the divine name of tiphareth t(dw hwl) hwhy 549 moral; felt, sensed #grwm storm-wind hr(s xwr 550 eagle, vulture, bird of prey; to fall off, fall away r#n a rod of iron (ps. 2) lzrb +b# masters, princes, heads, chiefs myr# dragons (restricted (ps. 74:13) mnynt 551 thy terror *kmy) lead, the metal of saturn; a plummet-line, level, water-level *kn) 552 the daily want, daily desire mymy tdmx 553 the great dragon lwdg nynt 554 bearing seed (rz (rz 555 obscurity htp( the god had (spelt in full :d):h 556 mark, vest

ALEISTER CROWLEY TAO TEH KING

in, one's pranayama is to result perfect pliability and exact adjustment to one's environment. finally, even sammasamadhi is a defect, so long as it is an experience instead of a constant state. so long as there are two to become one, there are two) 2. in his dealing with individuals and with society, let him move without lust of result. in the management of his breath, let him be like the mother-bird((i.e, brooding like the spirit, quiet, without effort) let his intelligence((binah) comprehend every quarter; but let his knowledge((daath) cease((he must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while understanding is like a sponge, or even like ocean absorbing rivers) 3. here is the mystery of virtue((of the tao

ALEISTER CROWLEY THE I CHING

-mellay; one needs a refuge, a secure shrewd plan. we must have knocks, nor mind them, in the fray. scatter the mob, then pick the choice array. command the mob, and fill their bellies, man! good end forgets how badly it began. 60 the kieh hexagram moon of water- kieh: regulations: measured steps, but fear impermanent results if too severe! there is a time when wisdom urges rest. another when the bird should leave his nest. observe no rules? lament; the blame's to thee. attend them quietly- success flows free. enact right laws- be tactful with decree, for men are vexed when harshly pressed. kieh: regulations. who can do without them? but not too many, lest men come to flout them! quit not thine house to meddle with the state; but set good order still within thy gate. thou mayest lament if

s moves even pigs and fish. trust thou thyself, repose in thine own sphere. but welcome and reciprocate good cheer. a mate involves vicissitudes that vary; he travels fast who travels solitary! men are most loyal to men most sincere; but failure's for sky-soaring chanticleer! 62 the hsiao kwo hexagram fire of earth- hsiao kwo: exceeding in small things i've heard to soar too high is risky for the bird. the issue's evil when birds soar too high; the wisest course is humble loyalty. without precautions, enemies assail; but adaptation and sound care prevail. birds in a cave- sure marks for archer's eye! ambition, in bad times, is lunacy. hsiao kwo: excessive trifles; but beware in great things not to trust thyself to air. winged though thou be, soar not too rashly high! let not self seeking o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ion, which has wrought such appalling havoc upon the earth, were originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuith and hadith, these being themselves conceived as complementary, as two equivalent to naught "divided for lvoe's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit- spiritus, breath, or air- in the shape of a dove. but the "small person" of hindu mysticism, the dwarf insane yet crafty of many legends in many lands, is also this same "holy ghost, or silent self of a man, or his holy guardian angel. he is almost the "unconscious" of freud, unknown, unaccountable, the silent

of manifestation, the elements must be consecrated and made "god" by virtue of a definite rite. al ii,27 "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason" the old comment 27. the importance of failing to interpret these verses. unspirituality leads to the bird-lime of intellect. the hawk must not perch on any earthly bough, but remain poised on the ether. the new comment humanity errs terribly when it gets 'education, in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the great teacher; and each one of us possesses millions of years of experience, the very quintessence of it, stored automat

or thy will moveth through free function, according to its particular nature, to that end of dissolution of all complexities, and those ideals and standards are attempts to halt thee on that way. although for thee some certain ideal be upon thy path, yet for thy neighbour it may not be so. set all men a-horseback; thou speedest the foot-soldier upon his way, indeed; but what hast thou done to the bird-man? thou must have simple laws and customs to express the general will, and so prevent the tyranny or violence of a few; but multiply them not! now then herewith i will declare unto thee the limits of the civil law upon the rock of the law of thelema "de necessitate communi "understand first that the disturbers of the peace of mankind do so by reason of their ignorance of their own true will

ALEISTER CROWLEY THE SWORD OF SONG

when there came into the jungle, tripping merrily along, with a light-hearted song in its nucleolus, no less than a bacillus. and the elephant died. he was only seventeen years old. vi. a brief consultation; and the srotapatti was reincarnated as a parrot. for the parrot, said the wicked jehjaour, may live 500 years and never feel it. so a grey wonder of wings flitted into the jungle. so joyous a bird, thought the god, could not but be influenced by the ordinary passions and yield to such majesty as his own. but one day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words aum mani padme hum. 1 the parrot

one day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words aum mani padme hum. 1 the parrot, who had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of existence that he eternally repeated the formula* a home at distant inglistan. an old lady, and a grey parrot in a cage. the parrot was still muttering inaudibly the sacred mantra. now, now, the moment of destiny was at hand! the four noble truths shone out in that parrot s mind; the th

oomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed; for i wit well, thought the adept, that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the

ALEISTER CROWLEY EQ I 1

ongst the hemlock and the foxgloves. a little while and she arises, and, pulling her black hood over her head, sets out alone through the trackless forest, here and there lit by the moon; and, guided by the stars, she reaches the city. at a small postern by the tower of the castle known as the "lover's gate" she halts and whistles thrice, and then, in shrill, clear notes as of some awakened night-bird, calls "brother, brother, brother mine" soon a chain clanks against the oaken door, and a bolt rumbles back in its staple, and before her in his red shirt and his leathern hose stands her brother the hangman. and there under the stars she whispers to him, and for a moment he trembles, looking deep into her eyes; then he turns and leaves her. presently there is a creaking of chains overhead- a

a land in which no tree groweth, and where the warbling of the birds is as a forgotten dream. there is a land of dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. many are they who stray therein, for all live upon the threshold of misery who inhabit the house of joy. there wealth taketh wing as a captive bird set free, and fame departeth as a breath from fainting lips; love playeth the wanton, and the innocence of youth is but as a cloak to cover the naked hideousness of vice; health is not known, and joy lies corrupted as a corpse in the grave; and behind all standeth the great slave master called death, all-encompassing with his lash, all- desolating in the naked hideousness and the blackness wh

ALEISTER CROWLEY EQ I 5

hou dost not know how giant great is the grasp of fate "the dancers" vainly pursuing impossible things, the swamp-adder wooing the lark with her wings "the queen of the dancers" see how i glide- canst thou not hold me? in thine arms, at thy side- why not enfold me? wisdom, awaken! never, oh never, by wile or endeavour am i to be taken. will a wish or a word charm the hawk from the air? and am i a bird to be caught in a snare? will a word or a wish bring the trout from the brook? and am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. temple, dancers, girls, m

ard 130 of the laughers at life, who, faint, have not failed; who, weak, have not wailed: my one jewel- a wife "since the ape stood erect for a sign of his sect there have only been ten. so perfect were they that their names are to-day forgotten of men" i took her, and still through the wit and the will and the way and the word and the crown of all these, by the water at ease sings our bliss as a bird. together! together! the wage of the weather 131 i liberty, light; is loyalty, love; is laughter, above the caprices of night. from ocean emergent springs splendid, assurgent, the strenuous sun. the shadows are gone, but the tune ripples on, and the word is but one. let all that is living unite in thanksgiving to heaven above, for the heaven within, that a woman may win for a man- that is lov

nthralling and instructive book. o. h. the whirlpool. by ethel archer. the equinox. 1"s" net. i can add nothing to the appreciation which i have written for preface to this volume, which all should read. aleister crowley. look at the cover, and shudder! in this masterpiece of illustration dwells the very soul of the book- the virgin emaciated with insatiable passion; the verminous, illicit night- bird of a prehistoric age (the only conceivable steed for such an one; the turbid waters of imagery; the lurid sky to which tentacular arms appeal to loves too luscious for this world, are all embodied in this simple design. the artist has seized the loathsome horror of the book- i feared even to sign it. look at the cover and shudder; then read it if you dare! e. j. wieland the obsurer phases of

ALEISTER CROWLEY EQ I 5

gold, walking upon the water. above his head is a rainbow, and the water foams beneath his feet. and he saith: before his face am i come that hath the thirty-three thunders of increase in his hand. from the golden water shalt thou gather corn. 76 all the aire behind him is gold, but it opens as it were a veil. there are two terrible black giants, wrestling in mortal hatred. and there is a little bird upon a bush, and the bird flaps its wings. thereat the strength of the giants snaps, and they fall in heaps to the earth, as though all their bones were suddenly broken. and now waves of light roll through the aethyr, as if they were playing. therefore suddenly i am in a garden, upon a terrace of a great castle, that is upon a rocky mountain. in the garden are fountains and many flowers. ther

for, if it were not so, the arrow could not pierce the rainbow, and there could be no poise in the balance, and the great book should never be unsealed. but this is she that poureth the water of life upon her head, whence it floweth to fructify the earth. but now the whole aethyr is the most brilliant peacock blue. it "is" the universal peacock that i behold. 118 and there is a voice: is not this bird the bird of juno, that is an hundred, and thirty, and six? and therefore is she the mate of jupiter.20 and now the peacock's head is again changed into a woman's head sparkling and coruscating with its own light of gems. but i look upwards, seeing that she is called the footstool of the holy one, even as binah is called his throne. and the whole aethyr is full of the most wonderful bands of l

ALEISTER CROWLEY EQUINOX EQ I 1 2

strength of purpose toward thee! 7.35. my heroic conduct was nearly worth a "nuit blanche. for, being so thoroughly awake, i had all my prana irritated, a feeling like the onset of a malarial attack, twelve hours before the temperature rises. i dare say it was after 3 o'clock when i slept; i woke too, several times, and ought to have risen and done prana yama: but i did not. o worm! the sleepiest bird can easily catch "thee! i am not nicely awake, though it is to 64 my credit that i woke saying my mantra with vigour.'tis a bitter chill and damp the morn; yet must i rise and toil at my fair ritual. 7.55. settling down to copy. 10.12. have completed my two prescribed pages of illumination. will go and break my fast and do my business. 10.30. after writing letters went out and had coffee and

ALEISTER CROWLEY EQUINOX EQ I 2 2

thys, and hathoor. she is aima, binah, and tebunah, the great supernal mother aima elohim pouring upon earth the waters of creation. in this key she is completely unveiled, whilst in the twenty-first she was only partially so. the two urns contain the influences of chokhmah and binah. on the right springs the tree of life, and on the left the tree of the knowledge of good and of evil, whereon the bird of hermes alights; therefore this key represents the restored world. illustration on page 280 described "the lineal figures" this is a double column of regular figures. the odd numbered are to the left and the even to the right. in each case the regular figure of the requisite number of points (all circumscribable) is composed of lines connecting all vertices. the figures with number of point

my robes of white.36 passing through the door, i found myself on the face of a high cliff that sank away into the abysms of space below me; and my foot slipping on the slippery stone, i stumbled forward, and would of a certainty have been dashed into that endless gulf, had not the shepherd caught me and held me back "then wings were given me, and diving off from that great rocky cliff like a sea-bird, i winged my course through the still air and was filled with a great joy "now, i had travelled thus but for a short time, when in the distance there appeared before me a silver-moss rugged hill. and on its summit was there built a circular temple, fashioned of burnished silver, domed and surmounted with a crescent. and for some reason unknown to me, the sight 33 many of these visions were ca

ued with a great power "and as the great strength coursed through me i stood up and the angel gave me a white wand, placing it in my right hand; then fiery rain fell upon me, bursting into little flames as it touched me "taller and taller did i grow, striving up and upwards to reach the face of the great figure. and as i strove, i emerged from the centre of the crown of mine own head like a white bird; and so great had been my desire that i shot upwards past my skull like an arrow from a bended bow. and swerving down, i played around the head of the great image and kissed it on the lips. but through for many minutes did i fly about that immense head, the countenance thereof was ever cloudy as a mountain seen through a storm of snow; yet nevertheless could i distinguish that the head was li

hers, and wonderful tinglings of glory and passion flowed into me like live fire. i raised my head to her bosom, and kissed her passionately, and then i notice that i too was a woman "an angel approached me and advised restraint, and so with a great calmness i passed within her body, and at once felt all her passion and longings. a mighty joy and glory encompassed me, and we became a great brown bird taking part in a mystic ceremony, the priest being the great man-lion; then again we rose and re-assumed human shape, but larger than before "now we saw standing before us a venerable, beautiful and kingly figure (tiphereth, holding a flaming sword of dazzling whiteness. this he extended to us, whilst his attendants, who were angelic figures, sang a low, melodious tune. then he placed it in o

ing sword of dazzling whiteness. this he extended to us, whilst his attendants, who were angelic figures, sang a low, melodious tune. then he placed it in our mouth, when at once there rushed from our lips an infinite and intolerable song, which presently ceased, when the sword was returned to the king "then i noticed that the sun was burning below us, so once again assuming the form of the brown bird, we flitted round the sun, bathing in its fiery flames and molten substance "presently i wished to return; but could not separate myself from her, for i was absorbed in sappho. becoming 316 desperate, i called thrice unto acheirah, who soon appeared; whereupon i explained to him my trouble. seizing his sword, he smote at us, and we were again two human beings, just as when we met, i on the le

ALEISTER CROWLEY EQUINOX EQ I 2 3

read its short contents, which aroused my curiosity "kidnapped- prisoner- have written report. ignore where pigeon goes, but trust the recipient will read this and send back the pigeon with a note giving news of england. are radicals still in power? shall send the letter by return of carrier. please fill up tubes with films. extraordinary adventures" it was strange and it attracted me. i fed the bird, put a short answer of a few words "courage. send message; there are no radicals- and a supply of fresh films in the tubes, and, kissing its head, let it go with a sigh. then my luck returned, and i forgot all about it until last week, when the pigeon came again. it was heavily loaded. i shall not reproduce all the notes, nor the whole of my correspondent's letter. i undertake all the respons

ecise than the vague and uncanny allegations contained in the first. if i may be allowed to make a personal suggestion, i am inclined to believe the writer to be as mad as any tormentor of his, real or imaginary. however, the ms. is human, and so "imprimatur" 365 ii considering the bulk of the mss. trusted to the carrier-pigeon by my correspondent, i decided to send an extra porter with the first bird, in case of the next message being of an equal or superior volume, and as i know something about pigeons, as before mentioned, i managed that in a very clever way. i say clever because it is a very simple scheme in its cleverness, and nobody would say it if not i, but nevertheless it had to be found- like the egg of the late c.c. i bought a fine hen pigeon, and kept it with the man-cover's me

ALEISTER CROWLEY EQUINOX EQ I 2

midst thereof the fire of the sun "i.e, hb:vau (6 "the seal of creation- and we have bet-vau-tzaddifinal, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere 178 of the universe (or magical mirror in man. as it were the egg of the black swan of time, the kala hamsa, the triune m a u, or word of power or of seb, the bird of life, whose will was heard in the night of time. the total numeric value of the verse is dalet-taw-nun-tet= 4459, of which the key is 22, the number of the paths from hb:aleph to hb:taw; and the key of 22 is 4, the tetractys and the threshold of the universe. now to proceed to what i have termed the time process, the first word of the law then is bet-resh-aleph-shin-yod-taw. now in the heb

told! iii silence and darkness are weaving a web broidered with nothing at uttermost ebb- cover, oh cover the shaming of seb! fling the wide veil, o nuit, on the shame- shame from the knowledge and unto the name- hide it, o hide it, in flowers of flame! now in the balance of infinite things stirs not a feather; the universe swings poised on the stealth of ineffable wings. surely the sable osirian bird sole in the aether shall utter the word now that its crying can never be heard! 192 iv see how the star of the universe blazes! millions of meteors in marvellous mazes mingle their magic of peony praises. oh! the dark streak on the heart of its flood! smitten is the star, and its poisonous blood drips through the race of the luminous scud. poison and poison and poison! i quiver, drenched with

ALEISTER CROWLEY EQUINOX EQ I 3 2

ta) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle between two mighty pillars. white light pervades the blue from

are outside the vault. the elemental and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should carry the matter [the "third adept" then points out to the aspirant that beneath the letters cxx he will find the following v+ x^ which is equivalent to "post annos lux crucis patebo "at the end of the years, i, the light of the cross, will disclose myself (the door of the vault is then opened [the "second adept" then points out to the aspirant that the vault is lit by the r

ALEISTER CROWLEY EQUINOX EQ I 3 3

fire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his wings; he swirls around in rings; he bears the bloody stains of all the sorrows old

. 25"s" the only edition of the great mediaeval occultist, the discoverer of opium, hydrogen, and zinc. mr. a. e. waite in this as in his other translations is altogether admirable, adding a delightful wit to ripe scholarship, and illuminating comment to rational criticism. a. c. the open road (monthly. c. w. daniel) is apparently the organ of mrs. boole. we leave it at that. a. quiller. the blue bird. translated by alexander texeira de mattos. methuen. 1"s" net. was it merely an unfortunate accident? as i opened the book my eye fell on these words "they are my apples and they are not the finest at that. they will all be alike when i am alive. my memory of the play_ sole comrade of my wanderings in the sahara_ said no! no! so i turned up the passage, and read "toutes seront de m me quand j

enance. 0. and as the limitless stretched forth its wings, an unextended unextendable light became; colourless, formless, conditionless, effluent, naked, and essential, as a crystalline dew of creative effulgence; and fluttering as a dove betwixt day and night, it vibrated forth a lustral crown of glory. 1. and out of the blinding whiteness of the crown grew an eye, like unto an egg of an humming-bird cherished on a platter of burnished silver. 2. thus i beheld thee, o my god, the lid of whose eye is as the night of chaos, and the pupil thereof as the marshalled order of the spheres. 7 3. for, i am but as a blind man, who wandering through the noontide preceiveth not the loveliness of the day; and even as he whose eyes are unenlightened beholdeth not the greatness of this world in the dept

elve lamentations and by the unity thereof. 1. o woe unto me, my god, woe unto me; for all my song is as the dirge of the sea that moans about a corpse, lapping most mournfully against the dead shore in the darkness. yet in the sob of the wind do i hear thy name, that quickeneth the cold lips of death to life. 2. o woe unto me, my god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breast

morning! i adore thee, evoe! i adore thee, iao! o thou grey glory of twilight, that art the hermaphrodite triumphant! i adore thee, evoe! i adore thee, iao! o thou thirsty mouth of the wind, that art maddened by the foam of the sea! i adore thee, evoe! i adore thee, iao! o thou couch of rose-leaf desires, that art crumpled by the vine and the fir! i adore thee, evoe! i adore thee, iao! 57 o thou bird-sweet river of love, that warblest through the pebbly gorge of life! i adore thee, evoe! i adore thee, iao! o thou golden network of stars, that art girt about the cold breasts of night! i adore thee, evoe! i adore thee, iao! o thou mad whirlwind of laughter, that art meshed in the wild locks of folly! i adore thee, evoe! i adore thee, iao! o thou white hand of creation, that holdest up the d

ALEISTER CROWLEY EQUINOX EQ I 3

ps upon the path a. a. publication in class d. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto the

saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent saying peradventure in an hundred millions of millions of generations of my c

how can i tell it? olympas. master, master! a sense of some divine disaster abases me. 37 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suff

s fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thi

confound yourself with them. your eye fixes itself upon a tree, bent by the wind into an harmonious curve; in some seconds that which in the brain of a poet would only be a very natural comparison becomes in yours a reality. at first you lend to the tree your passions, your desire, or your melancholy; its creakings and oscillations become yours, and soon you are the tree. in the same way with the bird which hovers in the abyss of azure: at first it represents symbolically your own immortal longing to float above things human; but soon you are the bird itself. suppose, again, you are seated smoking; your attention will rest a little too long upon the bluish clouds which breathe forth from your pipe; the idea of a slow, continuous, eternal evaporation will possess itself of 82 your spirit, a

ainted so as to deceive the eye, and following naturally the curve of the ceiling; this ceiling is gilded. all the interstices between the woodwork and the trellis and the figures are then covered with gold, and at the centre the gold is only interrupted by the geometrical network of the false trellis; you see that that resembles somewhat a very distinguished cage, a very fine cage for a very big bird. i must add that the night was very fine, very clear, and the moon brightly shining; so much so that even after i had put out my candle all this decoration remained visible, not illuminated by my mind's eye, as you might think, but by this lovely night, whose lights clung to all this broidery of gold, of mirrors, and of patchwork colours "i was at first much astonished to see great spaces spr

eyes of her, half slumbrous depths of heavy lidded calm: there's naught i prize of her more than the shrouded silence they embalm. there's all the mystery of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abra

ALEISTER CROWLEY EQUINOX EQ I 4 2

ing, mr. ossory. anything i can do, of course; anything i can do. 214 ossory. thank you, my dear lad. anything you can do, of course- i will let you know at once. by the way, you haven't asked her yet, i suppose? delhomme. not yet, sir. i am rather diffident: i do not care to precipitate affairs. ossory. well, i am really very anxious to see her future assured. and you know our proverb "the early bird catches the worm["points to him, and over "his shoulder to her] there's our scientific friend, eh? delhomme. oh, i'm not afraid of him. a "farceur" no more, though sometimes a pleasant one. ossory "tu t'en f, a, mon vieux chameau? quoi" delhomme["very disgusted at "ossory's "vulgarity, which mistakes "argot "for" chic. well, sir, as soon as i can find a favourable opportunity- ossory. grief i

nch a hundred leaves- an axe- a child- a hand- a will! the mob. down with the old tree! simplex["unperturbed] and oh, he, ho, the will so powerful (after one million years the tree fell) see the result: toys, toys, toys, toys! simplicissimus["dobmatic] the spirit of persistency unborn. the mob. down with the lords! 281 simplex. behold again: an empty well- a crystal pure- a dry sea- birds- a dead bird, a live bird, a phoenix- a dying immortal harlot-goddess- a cage (alas! it broke open in the year of the sixteenth funeral. the mob. down with the birds! simplicior. yet, neither bird could re-enter it! the mob. beer and cup-ties! simplicissimus["pointedly] the spirit of persistency conceived! the mob. down with the spirits! simplex. behold again, impatients, and decide: two centres i saw, th

ALEISTER CROWLEY EQUINOX EQ I 4 3

ue was torn away; the dead man's throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. 3 so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell

he coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who wins the spur shall ply the spur upon his proper heart and brain" he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the sa

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

ALEISTER CROWLEY EQUINOX EQ I 4

e, qabalistically the aspirant enters da th. vi "right effort" man is now master of virtue and vice and no longer their slave, servant, enemy or friend. the lvx has descended upon him, and just as the dew of the moon within the sahas ra chakkra falling upon the two-petaled ajna-lotus causes the leaves to open out, so now does this celestial light lift him out and beyond the world, as wings lift a bird from the fields of earth, encompassing him, extending to his right hand and to his left like the wings of the solar globe which shut out from the ruby ball the twin serpents which twine beneath it.231 231 the two serpents and central rod of the caduceus are in yoga represented by the ida, pingala and sushumn. the wings closed, to the ajna-lotus; open and displaying the solar disk, to the saha

upon the n da to which it is first attracted until it becomes one with it.249 many other passages occur in this little text book on yoga dealing with these mystical sounds some of them of a combined beauty and wisdom which is hard to rival. such as: when the mind, divested of its flighty nature, is bound by the cords of the n da, it attains a state of extreme concentration and remains quiet as a bird that has lost its wings. n da is like a snare for catching a deer "i.e, the mind. it, like a hunter, kills the deer. the mind, having become unconscious, like a serpent, on hearing the musical sounds, does not run away. 154 the fire, that burns a piece of wood, dies, as soon as the wood is burnt out. so the mind concentrated upon the n da gets absorbed with it. when the antahkarana, like a de

6 the voice of nada was like a far-off solemn song; it became "aum" only, drop- ing "mani padme hum" and then was more like thunder without harmonics. did dh ran on anahata. 11.45-12.15 suddhi. a'sana very painful. a.m. p.m. 12-15-1.0 meditation on "aum mani padme hum" and sleep. p.m. p.m. 4.15-4.45 dh ran on anahata with "aum mani padme hum" the p.m. p.m. latter sounds like the flight of a great bird in windy weather. 5.50-6.20 suddhi. when meditating on my bronze buddha i ob- p.m. p.m. tained a great standing self-luminous but rayless buddha. 30th. 12.12-12.42 suddhi. a.m. a.m. i passed a bad night, and in the morning my will and control of thought seemed shortened. 8.45-9.15 suddhi. a.m. a.m. thoughts hopelessly wandering. 9.45-10.29 dh ran on buddha with "aum mani padme hum" a a.m. a.m

ALEISTER CROWLEY EQUINOX EQ I 6 2

med! i am armed! i am strong! i am strong! i make my way: opposing horns of secret foemen push their lust in vain: my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lord of night! inscrutable and infinite! let orpheus journey forth to see the disk in peace and victory! let him adore the splendid sight, the radiance of the heaven of nu; soar like a bird, laved by the light, to pierce the far eternal blue["he turns to" ares "and" scorpio. hail! hermes! thou the wands of ill hast touched with strength, and they are shivered! the way is open unto will! the pregnant goddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart is lit with melody; peace in h

ALEISTER CROWLEY EQUINOX EQ I 6

through the staff. the christians are in rout["four eunuchs enter, bearing the corpse of "othman. fatma. othman is dead! alas! alas! weep, mother, three brave boys beside their sire! all dead! dead! laylah["not turning from window. lay him beside his father and his two brothers! brave banner! brave 91 banner! we go through the christians as a wedge cleaves a plank, as a ship cleaves the sea, as a bird cleaves the air! victory! sliman! sliman! drive them, like cattle, to their walls again! fatma. she has always been mad! i wonder what really happened. laylah. the sun is setting in blood. there are storm-clouds lit like burning charcoal blown upon by the mightiest of the djinn. i cannot see the banner. it grows dark. they must stop fighting soon. they will withdraw to their walls- nay, let t

ALEX SANDERS THE KING OF THE WITCHES

born, and initiates are presented with a list of materials supposed to have sympathetic magic for each of the twelve signs of the zodiak, and are advised to be guided by it. they are: aquarius the water bearer. 22 january to 21 february. lucky stones: zircon, gamet, ruby, jet, black onyx. lucky number: two. lucky day: saturday. lucky flowers: snowdrop and foxglove. lucky tree: pine. animal: dog. bird: cuckoo. metal: platinum. colours: electric blue, electric green. pisces the fishes. 22 february to 21 march. lucky stones: sapphire, emerald, amethyst, coral. lucky numbers: pisces, six; jupiter and neptune both three. lucky day: thursday. flower: heliotrope. trees: willow, elm. animals: sheep and ox. birds: swan and stork. metal: tin. colours: purple, mauve, sea-green. 152 arms the ram. 22

three. lucky day: thursday. flower: heliotrope. trees: willow, elm. animals: sheep and ox. birds: swan and stork. metal: tin. colours: purple, mauve, sea-green. 152 arms the ram. 22 march to 21 april. lucky stones: ruby, bloodstone, diamond. lucky numbers: aries, seven; mars, nine. lucky day: tuesday. flowers: gorse, wild rose, thistle. trees: holly, thorn, chestnut. animals: ram, tiger, leopard. bird: magpie. metal: iron. colours: bright green, pink, yellow, red, white. taurus the bull. 22 april to 21 may. lucky stonesr sapphire, emerald, turquoise, lapis lazuli, moss agate. lucky numbers: six for both taurus and venus. lucky day: friday. flowers: lily-of-the-valley, violet, rose, myrtle. trees: almond, apple, walnut, ash, sycamore. animal: bull. bird: dove. metal: copper. colours: all sh

cornflower, valerian. tree: hazel. animal: squirrel. birds; parrot, magpie. metals: virgo, platinum; mercury,quicksilver. colours: pale blue, pale gold, yellow, jade green. lm.ra the scales. 22 september to 21 october. lucky stones: libra, opal; venus, lapis lazuli. lucky numbers: libra, eight; venus, six. lucky day: friday. flowers: violet, white rose. trees: almond, walnut. animals: hart, hare. bird: dove. metal: copper. colours: blue, violet. scorpio the scorpion. 22 october to 21 november. lucky stones: ruby, beryl, turquoise, topaz. lucky number: nine. lucky day: tuesday. flowers: heather, chrysanthemum. trees: holly, thorn. animals: wolf, panther. birds: eagle, vulture. metal: iron. colours: red, russet, brown. sagittaluus the archer. 22 november to 21 december. lucky stones: sagitta

tuesday. flowers: heather, chrysanthemum. trees: holly, thorn. animals: wolf, panther. birds: eagle, vulture. metal: iron. colours: red, russet, brown. sagittaluus the archer. 22 november to 21 december. lucky stones: sagittarius, sapphire; jupiter,amethyst. lucky numbers: sagittarius, four; jupiter, three. lucky day: thursday. flowers: carnation, wallflower. trees: mulberry, vine. animal: horse. bird: eagle. metal: tin. colours: orange, mauve, purple. 154 capricorn the goat. 22 december to 21 january. lucky stones: capricorn, onyx; saturn, obsidian, jet. lucky numbers: capricorn, three; saturn, eight. lucky day: saturday. flowers: nightshade, rose. trees: pine, cypress. yew. animals: dog, elephant. bird: owl. metal: lead. colours: black, grey, violet. luck is believed by witches to work b

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

more detailed study and application of the laws of life and human unfoldment generally included in the term of "occultism" it will be observed that there is in this series a considerable amount of repetition, as each lecture briefly reviews the matters covered in the preceding addresses. as newcomers were present at each lecture in the series, it was found necessary on each occasion to present a bird's-eye view of the ground covered and the reasons for the position then taken. a further advantage was found in the fixing in the minds of the hearers of certain of these basic concepts which were new to many of them, and which helped them to grasp and to receive readily the further expansion of the theme. in presenting the lectures in book form it has been deemed advisable to retain the compl

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

tigation, and is the secret of all beneficent magic. it is not my purpose, therefore, to deal more specifically with these lowest forms of divine life, except to impart two facts, and thus give indication of the solution of two problems which have oft disturbed the average student; these are, first, the problem as to the purpose of all reptilian life, and, secondly, the specific connection of the bird evolution with the deva kingdom. the secret of the reptile kingdom is one of the mysteries of the second round, and there is a profound significance connected with the expression "the serpents of wisdom" which is applied to all adepts of the good law. the reptile kingdom has an interesting place in all mythologies, and all ancient forms of truth impartation, and this for no arbitrary reason

lands, mythologies and scriptures, and if they will link up all this knowledge with that concerning those heavenly constellations which have a serpent appellation (such as, for instance, the dragon, much illumination may come. if the intuition suffices, knowledge may then be imparted which will make clearer the connection between the physical bodies with their centres, and the psychic nature. the bird kingdom is specifically allied to the deva evolution. it is the bridging kingdom between the purely deva evolution and two other manifestations of life. first. certain groups of devas who desire to pass into the human kingdom, having developed certain faculties, can do so via the bird kingdom, and certain devas who wish to get in communication with human beings can do so via the bird kingdom

the christian bible and christian religious representations by angels or devas being frequently represented as having wings. these cases are not many, as the usual method is for the devas gradually to work themselves towards individualisation through expansive feeling, but in the- 529- a treatise on cosmic fire copyright 1998 lucis trust cases which do occur these devas pass several cycles in the bird kingdom, building in a response to a vibration which will ultimately swing them into the human family. in this way they become accustomed to the use of a gross form without the limitations, and impurities, which the animal kingdom engenders. second. many devas pass out of the group of passive lives in the effort to become manipulating lives via the bird kingdom, and before becoming fairies, e

ly swing them into the human family. in this way they become accustomed to the use of a gross form without the limitations, and impurities, which the animal kingdom engenders. second. many devas pass out of the group of passive lives in the effort to become manipulating lives via the bird kingdom, and before becoming fairies, elves, gnomes, or other sprites, pass a certain number of cycles in the bird realm. why the two above events occur will not be apparent to the casual reader, nor will the true connection between the birds and the devas be accurately realised by the occult student unless he applies himself to the consideration of the "bird or swan out of time and space" and the place that birds play in the mysteries. herein lies for him the clue. he must remember likewise the fact that

ician, has now created upon the mental plane, has reached a vibratory activity which makes it certain that response will be called forth from the matter required for the providing of the next, and denser sheath. this vibration will result in an aggregation of a different type of divine life-substance around the central nucleus. the form, occultly, is made to be sent forth, to descend, to fly as a bird forth upon its mission, and a critical moment is near for the magician. one of the things the magician has to see to is that this form which he has constructed, and which he holds linked to him by a fine thread of animated substance (a correspondence on a minute scale of the sutratmic thread whereby the monad or the ego holds in connection its "form of manifestation) shall neither die for lac

haracters stand. our solar system is disclosed as being: a. a system of the fourth order, having its force centres upon the fourth cosmic plane, and making its objective manifestation from the fourth systemic plane, via the fourth subplane of the systemic physical plane. b. blue in colour, esoteric orange and green. c. a system which is occultly known to the adept as "in an airy sign in which the bird can fly- 645- a treatise on cosmic fire copyright 1998 lucis trust d. a system formed of "three fires which form a fourth" e. a system in which the bird has "four tail feathers" and hence can occultly "mount to a higher plane and find its fifth" f. a system which has four major cycles, and minor periods of manifestation which are multiples of that figure. g. a system which in the alchemical p

the karmic adjustments, incident upon the periodical manifestation of such forms as: a. a round, seven in all- 680- a treatise on cosmic fire copyright 1998 lucis trust b. a kingdom in nature, seven in all. c. the human kingdom. d. a rootrace, subrace and branch race. e. a nation, a family, a group, and their correspondences in all the kingdoms. f. a plane. g. the reptile and insect world. h. the bird evolution. i. the devas. j. human units, egoic groups, monadic lives, and myriads of other forms, objective and subjective, planetary and interplanetary, in connection with the sun, and in connection with the planetoids. all work with energy emanations, and with force units under cyclic law, and all have the same objective, the producing of perfected activity, intensification of heat, and of

d its symbol, much may be gathered anent group inter-relations. it is these laws which the coming cycle of regeneration will enunciate, and which the great lord will demonstrate upon his appearing, and it is these laws which will gradually be applied to the working methods of all organisations, brotherhoods, fraternities and masonic circles. the symbols are as follows: law 1. a rosy cross, with a bird hovering above it. law 2. two balls of fire united by a triangle of fire, thus picturing the triple interplay between all atomic structures- 727- a treatise on cosmic fire copyright 1998 lucis trust law 3. a pitcher of water, balanced on the head of a man, standing in the form of a cross. it is this law which brings in the energy, symbolised by the sign aquarius, and this law is the governing

ALICE A BAILEY05 THE LIGHT OF THE SOUL

y at that subjective quality or life which lies back of the field of knowledge (or form. this constitutes the nature of the soul within the form, and is, potentially and in fact, omniscient and omnipresent. 7. having reached the soul in any form and contacted it through the medium of his own soul, he finds that all souls are one and can put himself with ease in the soul of an atom or of a humming bird, or he can expand his realisation in another direction and know himself one with god and with all superhuman existences. 42. when the perceiver blends the words, the idea (or meaning) and the object, this is called the mental condition of judicial reasoning. in this sutra and the following one, patanjali is enlarging upon an earlier formulation of the truth (see sutra 7) he teaches that medit

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

r snap. forward i rush "myriads of voices speak and halt me in my tracks. the thunder of the sounds of earth shuts out the voice of god. i turn me on my forward path, and vision once again the long held joys of earth, and flesh and kin. i lose the vision of eternal things. the voice of god dies out "torn again am i, but only for a little time. backward and forward shifts my little self, e'en as a bird soars into heaven and settles back again upon the tree. yet god, in his high place, outlasts the little bird. thus do i know that god will victor be and later hold my mind and me in thrall "hark to the joyous paean that i chant; the work is done. my ear is deaf to all the calls of earth, except to that small voice of all the hidden souls within the outer forms, for they are as myself; with th

tairs stands barred, this by the soul's own act. no longer red desire governs all the life, but now the clear blue flame burns strong. upon the bottom step of the barred way he turns back and passes down the stairs on to the playground, meeting dead shells built in an earlier stage, stepping upon forms discarded and destroyed, and holding forth the hands of helpfulness. upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger. not yet the utter glory of the radiant life! not yet the entering into everlasting peace! but still the work, and still the lifting of the little ones. here in symbolic form we have pictures of human life and progress, of life in form and growing through the building process which marks the creative work. it is only a bald translation of s

nd yet at the same time accurately, be able to utter forth the achievement which is the goal of his endeavor in each of these four signs and under each of these four powers. in taurus he must be able to say "i seek illumination and am myself the light" in leo he will say "i know myself to be the one. i rule by law" the word he will utter forth in scorpio will be "illusion cannot hold me. i am the bird that flies with utter freedom" in aquarius the words spoken will be "i am the server, and i the dispenser am of living water" these occult qualifications upon which i have thus lightly touched, must be closely studied by the aspirant and as he studies them and lives by these rules, various qualifications will emerge and will distinguish him. it must be remembered that all that i have here sai

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

l be difficult and controversial. the thread which will guide us out of the bewildering maze of thought into which we must perforce enter, is the golden one of group love, group understanding, group relations and group conduct. no. exoteric esoteric name name symbol ray energy 1. the law of the law of those a rosy cross outpouring fourth sacrifice. who choose to die. with a golden ray, at-one-ing bird. energy. this law of sacrifice, which is the first of the laws to be grasped by the human intelligence, and is therefore the easiest for man to understand (because he is already governed by it and, therefore- 55- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust aware of it) came to its first major expression during this slowly disappearing age, the pr

hen discrimination, and finally detachment. on these three words must all disciples meditate, if they are ever to reap the fruits of sacrifice "having pervaded the worlds with a fraction of myself, i remain" such is the theme of the soul's endeavor, and such is the spirit which must underlie all creative work. in this thought lies the clue to the symbol of the law of sacrifice a rosy cross with a bird flying over it. this is the loved cross (rose being the colour of affection, with the bird (symbol of the soul) flying free in time and space. secondly, the soul has also to relinquish not only its tie and its gain through contact with the personal self, but it has most definitely to relinquish its tie with other personal selves. it must learn to know and to meet other people only on the plan

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

r of the plan is he who visions it as it may be in the cycle of the life but who also sees the small and immediate step ahead. therein lies the difference between the mystic and the occultist. you are in much better physical condition and your registration of joy must work out also in happiness and eventually in bliss. for you, too, today i have a mantram which may be of service "joy settles as a bird within the heart but has winged its way from the secret place within the head. i am that bird of joy. therefore, with joy i serve" you will know whereof i speak when i say that your personality detachment must develop into a deeper attachment to the souls within the forms. thus understanding grows. there is a vice of detachment as well as a vice of attachment and the true servant of the plan

n love. second month. a boat at rest upon a sea of blue. and then a tidal wave. but after that the calm. the boatman chants: the storm has brought me here. third month. a mountain top. snow with a fold of sunshine. a group of pilgrims on the upward way. one pilgrim chants: in love we walk the way. fourth month. three birds upon a tree. a searing wind and pouring rain, and then the nightingale the bird who sings close to the heart of god. fifth month. a gate of brass, a golden portal and then an ivory door. three gates, but only two are shut. pass on, oh pilgrim on the way, and find the open door. sixth month. the rising dawn; a cool breeze and a shaft of light. a weary pilgrim and then again the vision. he chants: i stand in love for ever. 5. then mentally carry your group brothers into th

alyse results. the meditation work and thoughts suggested are to preface the group meditation which i would be glad to have you do, along with your group brothers. after due composure and a clearing of the mind in any manner which may be to you familiar and adequate then proceed as indicated. the following seed thoughts can be used by you in your meditation, if you so desire: 1st month joy like a bird on the wing, i fly towards the sun. i sing in my soul so that all i meet can hear- 334- discipleship in the new age- volume i copyright 1998 lucis trust 2nd month strength like an ox that is yoked to its fellow, i carry the load of life. yet i am not alone. with my brothers and master, i share the load. 3rd month impulse like a child that calls forth the love of those around, i too evoke the

they open up and as needs come to your attention. i need not ask you to stand by my work and by the things which i am attempting to do in the world, for this i know you will do. your soul demands it of your personality and will find you ever ready. below are six seed thoughts which i have chosen for your consideration. will you give them fifteen minutes of quiet thought each day? 1st month i am a bird of song. those in the high air can hear my song. my fellow pilgrims feel my joy. 2nd month i am the lotus of the heart. the perfume of the heart must fill the air around me and rest my fellowmen. 3rd month i am a pool of quiet. naught must destroy that peace, for all around me need that peace and quiet that the restful waters give- 448- discipleship in the new age- volume i copyright 1998 luc

tairs stands barred, this by the soul's own act. no longer red desire governs all the life, but now the clear blue flame burns strong. upon the bottom step of the barred way he turns back and passes down the stairs on to the playground, meeting dead shells built in an earlier stage, stepping upon forms discarded and destroyed, and holding forth the hands of helpfulness. upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger. not yet the utter glory of the radiant life! not yet the entering into everlasting peace! but still the work, and still the lifting of the little ones- 523- discipleship in the new age- volume i copyright 1998 lucis trust discipleship and pain "the sons of god, who know and see and hear (and knowing, know they know) suffer the pain of cons

r snap. forward i rush "myriads of voices speak and halt me in my tracks. the thunder of the sounds of earth shuts out the voice of god. i turn me on my forward path, and vision once again the long held joys of earth, and flesh and kin. i lose the vision of eternal things. the voice of god dies out "torn again am i, but only for a little time. backward and forward shifts my little self, e'en as a bird soars into heaven and settles back again upon the tree. yet god, in his high place, outlasts the little bird. thus do i know that god will victor be and later hold my mind and me in thrall "hark to the joyous paean that i chant; the work is done. my ear is deaf to all the calls of earth, except to that small voice of all the hidden souls within the outer forms, for they are as myself; with th

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

r else to die and bring salvation (pisces. thus there are symbolically the death through fire, the death through earth and the death through water burning, suffocation and drowning but, in this world cycle, the death through air is not either known or understood. there are not therefore four deaths, as the goal of our system during manifestation is "initiation or release into the air" so that the bird of life out of time and space can fly free. the concept which the law of correspondence brings of the final death is covered by the words liberation, relinquishment and final initiation, and means little to humanity, for it concerns the planetary logos and his life cycle. the three deaths which do overtake man, the individual and the human family as a whole, release the soul into three great

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

ips of which the first and the most important hitherto has been the family group-unit. it is here that one of the major distinctions between the human state of consciousness and that of the animal has developed, through the divine imposition of the law of necessity. this law has provided opportunity for the development of the sense of responsibility for the care of the family. once an animal or a bird can fend for itself physically, it is cast off by the parent or parents and left to its own resources. in the case of the human family, the physical care of the child, as well as its psychological unfoldment, has gradually been extended until either the parent or the church, the community or the state, is responsible for him for many years the time element varying according to the country of

ALICE BAILEY THE LABOURS OF HERCULES

e force. aquarius, the man, is the light-bearer, or light-bringer. scorpio, the scorpion, is often transmuted with aquila, the eagle. which rises at the same time with scorpio; they are closely linked in symbolism. scorpio is 'the monster of darkness, who stings to death, and yet preserves and reproduces, symbolizing not only generation but regeneration. as the latter it is aquila, the eagle, the bird of the sun which has conquered the dark side of scorpio (that adversary that can drag man down lower than the beasts, but when transmuted is the eagle of light, which can exalt above the gods" the celestial ship of the north. vol. i (e. v. straiton. the "eye of the bull" in taurus, the magnificent fixed star, aldebaran, is one of the reasons why this constellation is regarded as conferring il

the following is of interest "the bull or cow is the symbol of this sign, and in the celestial chart it will be observed that the little group of stars called pleiades are represented just at the shoulder of the bull. now, in egyptian sculpture, or painting, the pleiades are sometimes represented by the figure of a dove with wings outspread over the bull's saddle. the dove as we remember, is the bird sacred to venus, and as the pleiades are part of the constellation taurus and, as we shall see, more taurian in nature, if possible, than taurus itself, the dove becomes a specially appropriate symbol for this little star-group (the zodiac: a life epitome, walter h. sampson, p. 24 [46] the theme of sex from this extract and many others which could be adduced, it is apparent how closely linked

nt, for the new birth. the month of june, in ancient egypt was called "meore, which again means rebirth, and thus both the sign and the name hold steadily before us the thought of the taking of form and of coming in physical incarnation. in an ancient zodiac in india, dated about 400- 51- the labours of hercules b.c, the sign is represented again by a beetle. the chinese called this sign "the red bird, for red is the symbol of desire, and the bird is the symbol of that flashing forth into incarnation and of appearance in time and space. the bird appears quite frequently in the zodiac and mythological stories, hamsa, the bird of the hindu tradition "the bird out of time and space, stands equally for the manifestation of god and of man. out of the darkness flashes the bird and flies across t

stands equally for the manifestation of god and of man. out of the darkness flashes the bird and flies across the horizon in the light of the day, disappearing again into the darkness. our word "goose, comes from the same sanskrit root, through the icelandic, and when we say "what a goose you are, we are really making a most esoteric affirmation; we are saying to another human being "you are, the bird out of time and space, you are the soul taking form; you are god in incarnation" the crab lives half on the earth, and half in the water. it the sign, therefore, of the soul dwelling in the physical body but predominantly living in the water, which is the symbol of the emotional, feeling nature. exoterically cancer is ruled by the moon, which is always the mother of form, controlling the wate

the sign leo. we find also crater, the cup, and corvus, the raven. all three sum up in their significance the problem of the man who is seeking initiation. they picture to him distinctly and clearly the work that he has to do. as leo [106] the king, the soul, starts upon his work, he realizes that he has the cup of suffering and of experience to drink, the serpent of illusion to overcome, and the bird of prey to eliminate hydra, the serpent, in the ancient pictures is portrayed as a female serpent. it covers more than a hundred degrees and lies beneath the three constellations, cancer, leo and virgo. in scorpio, this serpent of matter or of illusion, with which the soul has identified itself for so long, is finally overcome. it y has in it sixty stars, and again we come in touch with a sig

ave ourselves brewed. in other words, the same truth can be expressed in the words of christian bible "as a man soweth, so shall he also reap [107] then we have, thirdly, corvus, the raven, that stands upon hydra, the serpent, and pecks at it. it has nine stars, again the number of initiation. the old testament started with a raven, the new testament starts with a dove. experience starts with the bird of matter and ends with the bird of spirit. it is interesting to note that in aquarius, the consummating sign to leo, we find cygnus, the swan, the symbol of the bird of spirit. in the voice of the silence we read "and then thou canst repose between the wings of the great bird. aye, sweet to rest between the wings of that which is not born, nor dies, but is the aum throughout eternal ages. an

spirit. it is interesting to note that in aquarius, the consummating sign to leo, we find cygnus, the swan, the symbol of the bird of spirit. in the voice of the silence we read "and then thou canst repose between the wings of the great bird. aye, sweet to rest between the wings of that which is not born, nor dies, but is the aum throughout eternal ages. and in a footnote h.p.b, referring to the bird or swan, quotes "says the rig-veda. the syllable a is considered to be the bird hamsa's right wing, u its left, and m its tail (the chakras by c. w. leadbeater) in the zodiac of denderah, leo and the three attendant constellations are pictured as forming one great sign, for the lion is seen treading on the serpent. corvus, the raven, is perched upon the lion's shoulder, while below is a plume

anity in this great solar system of ours is that of the attraction between the opposites (meaning desire. always there is duality, that which is desired and the one who desires. aquila, the eagle, is interchangeable with scorpio. the eagle has much to do with the united states and the arrow of sagittarius, the next sign, is also dominant in the seal of the united states. aquila, the eagle, is the bird out of time- 88- the labours of hercules and space and as hercules struggles with the hydra he looks up, sees the eagle, and is reminded that he has come forth into incarnation and will fly back from whence he came. there are three constellations connected with this sign which are tremendously interesting. first, there is serpens, the serpent of illusion, the serpent we meet in genesis, which

ARADIA GOSPEL OF THE WITCHES

; thescongiu-razioneis a request or prayer, though it often takes the form of a threat or menace. this only existsin classic witchcraft. 25 something is here omitted, which can, however, be supplied from many other similar incanta-tions. it was probably as follows: if thou art favourableand grant my prayer,then may i hearthe bark of a dog,the neigh of a horse,the croaking of a frog,the chirp of a bird,the song of a cricket,et caetera.three or four of these sounds were generally selected. they vary more or less, but seldom material-ly, from these. sometimes visible manifestations, as, for instance, lightning, are requested. t o see awhite horse is a sign that the prayer will be granted after some delay. it also signifies victory. 26 la testa dun uomo piena di verme e puzzolente. a parody in

BASIL VALENTINE TWELVE KEYS

he darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of the mighty beast from the east. give the animal from the east wings, that it may be on an equality with the bird from the south. for the animal from the east must be deprived of its lion s skin, and lose its wings. then it must plunge in the salt water of the vast ocean, and emerge thence in renovated beauty. plunge thy volatile spirits in a de

rose of our masters, of purple hue, called also the red blood of the dragon, or the purple cloak many times folded with which the queen of salvation is covered, and by which all metals are regenerated in colour. carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. add to it a sufficient quantity of the volatility of the bird; then the cock will swallow the fox, and, having been drowned in the water, and quickened by the fire, will in its turn be swallowed by the fox. twelve keys of basil valentine 35 of 95 fourth key all flesh that is derived from the earth, must be decomposed and again reduced to earth; then the earthy salt produces a new generation by celestial resuscitation. for where there was not first earth

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

body. thus a medium of rdo rje shugs ldan [dorj shukden] produces the gurgling sound of a man in the agony of suffocation said to be the voice of the abbot bsod nams grags pa [s nam drakpa] who killed himself by stuffing a ceremonial scarf into his throat; the oracle-priest of skar ma shar [karmashar, who sometimes becomes possessed by bya khri mig gcig po [jatri mikchikpo "the one-eyed with the bird-throne, will keep only one eye open for the duration of his trance; the spirit of slob dpon [lop n, the crippled adversary of the former state magician rgyal mtshan mthar phyin [gyeltsen tarchin, makes his medium limp; the drung yig chen mo [drungyik chenmo, as soon as he had entered the body of an oracle-priest, will remind all those present of the events which led eventually to his incorpor

aciously.212 in either case, upon pehar s arrival, at samy he was ritually subjugated by padmasambhava, who concluded the act by placing a thunderbolt on pehar s forehead and appointing him to the office of the head protector of the monastery and its treasures.213 these treasures include the spoils gained from the bhatahor meditation school, such as a turquoise image, a crystal lion, and a wooden bird.214 also among these objects is an ancient leather mask (bse bag) that allegedly contains a great deal of power. at the time of de nebesky-wojkowitz s writing, the mask was kept in the g nkhang of the jokwukhang at samy .215 the sacred mask is described as being the face of a fierce demon with three eyes and a wide open mouth. it consists of leather or, in some accounts, strips of cloth, thou

er, it was spotted by the fifth dalai lama, who happened to be at drepung( bras spung) monastery that day. he ordered an abbot of one of the monastic colleges to retrieve the box but not to open it. the abbot went and fetched the box, but as he was walking back to drepung the box grew heavier until he could not hold it any longer. the abbot became curious and opened the box, at which time a white bird flew from it and landed on a nearby tree.223 the dalai lama ordered that a shrine be built around this tree for pehar and eventually the monastery of nechung literally "small place" grew up around it. to this day, the tree on which pehar landed as a bird is viewable within the central shrine (figure 43. pehar 220 see peter 1978a, p. 329. 221 a more positive mention of pehar as a helpful youth

ction, and ritual use, see beyer 1978, pp. 310-359; de nebesky-wojkowitz 1950-51; and de nebesky-wojkowitz 1998, pp. 343-397. 223 pehar has a penchant for transforming into birds, and indeed i noted several paintings of white birds along the walls of the utse temple at samy. during my time there, an old tibetan woman circumambulating the inner temple explained to me that the painting of the white bird that so perplexed me was a form of pehar, thus reinforcing this mythic history. 129 then began to possess the body of a monk at nechung, and this oracle lineage was formally established as a state-recognized office by the fifth dalai lama.224 the historical connection between protector deities overall and the fifth dalai lama is worthy of further research. considering the nyingma sympathies a

n [dancers, the violence demons,283 and inconceivable malicious ones. from that, various illnesses arise by means of their ferocity, weapons, breath, and such; they are on the verge of destroying284 all the 270 for the sake of authenticity. 271 along with the secret signs. 272 the teacher. 273 the requester. 274 to the disciples. 275 a powerful. 276 skt. bhagavan. 277 skt. sam.dhi. 278 the garuda bird is on top of the horse s head. 279 pride (tib. nga rgyal; skt. m.na, desire (tib. dod chags; skt. r.ga, anger (tib. zhe sdang; skt. dve.a, jealousy (tib. phrag dog; skt .r.y, and ignorance (tib. gti mug; skt. moha. 280 h. nu bag shu. unknown. 281 legs pa. 282 the seven rider retinue. 283 like a heap of sesame seeds. 284 by means of arrows and weapons. 154 worldly realms [301] then from among

BLAVATSKY H P ANTHROPOGENESIS

egyptian tau. examine the mexican mss (add. mss. brit. mus. 9789; you will find in it a tree whose trunk is covered with ten fruits ready to be plucked by a male and female, one on each side of it, while from the top of the trunk two branches shoot horizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe

nifying the dawn and the twilight* again, in the allegory where zeus is shown as the father of the two heroes- born from the egg to which leda gives birth- the myth is entirely theogonical. it relates to that group of cosmic allegories in which the world is described as born from an egg. for leda assumes in it the shape of a white swan when uniting herself to the divine swan* leda is the mythical bird, then, to which, in the traditions of various peoples of the aryan race, are attributed various ornithological forms of birds which all lay golden eggs* in the kalevala (the epic poem of finland, the beauteous daughter of the ether "the water mother" creates the world in conjunction with a "duck (another form of the swan or goose, kalahansa, who lays six golden eggs, and the seventh "an egg o

land and sea. we may compare the traditions of the peruvians "the incas, seven in number, have repeopled the earth after the deluge" they say (coste i, iv, p. 19; humboldt mentions the mexican version of the same legend, but confuses somewhat the details of the still-preserved legend concerning the american noah. nevertheless, the eminent naturalist mentions twice seven companions and the divine bird which preceded the boat of the aztecs, and thus makes fifteen elect instead of the seven and the fourteen. this was written probably under some involuntary reminiscence of moses, who is said to have mentioned fifteen grandsons of noah, who escaped with their grandsire. then again xisuthrus, the chaldean noah, is saved and translated alive to heaven- like enoch- with the seven gods, the kabiri

with bones, dragons of the deep and flying sarpas (serpents) were added to the creeping things. they that creep on the ground got wings. they of the long necks in the water, became the progenitors of the fowls of the air (a (a) this is a point on which the teachings and modern biological speculation are in perfect accord. the missing links representing this transition process between reptile and bird are apparent to the veriest bigot, especially in the ornithoscelidae, hesperornis, and the archaeopteryx of vogt- 30. during the third (race, the boneless animals grew and changed: they became animals with bones (a, their chhayas became solid (also[[footnote(s* wilson translates the word as "demigods (see his vishnu purana, p. 130; but raumas or raumyas are simply a race, a tribe* xii. 10308

richi, the son of brahma, the father of vivasvat, the father of manu, the progenitor of mankind. having assumed the form of a tortoise, prajapati created offspring. that which he created he made akarot, hence the word kurma (tortoise. kasyapa means tortoise; hence men say 'all creatures are descendants of kasyapa' etc, etc (hindu class. dict) he was all this; he was also the father of garuda, the bird, the "king[[vol. 2, page] 254 the secret doctrine. of the feathered tribe" who descends from, and is of one stock with the reptiles, the nagas; and who becomes their mortal enemy subsequently as he is also a cycle, a period of time, when in the course of evolution the birds which developed from reptiles in their "struggle for life "survival of the fittest" etc, etc, turned in preference on th

atement that vara meant the man of the fourth round, as much as the earth of those days, the moon, and even noah's ark, if one will so have it- this is again shown in the dialogue between ahura mazda and zarathustra. thus when the latter asks- v. 42 "o maker of the material world, thou holy one! who is he who brought the law of mazda into the vara which yima made "ahura mazda answered 'it was the bird karshipta, o holy zarathustra "the bird karshipta dwells in the heavens: were he living on the earth he would be king of birds. he brought into the var of yima, and recites the avesta in the language of birds (bund. xix and xxiv) this again is an allegory and a symbol misunderstood by the orientalists only, who see in this bird "an incarnation of lightning" and say its song was "often thought

of yima, and recites the avesta in the language of birds (bund. xix and xxiv) this again is an allegory and a symbol misunderstood by the orientalists only, who see in this bird "an incarnation of lightning" and say its song was "often thought to be the utterance of a god and a revelation" and what not. karshipta is the human mind-soul, and the deity thereof, symbolized in ancient magianism by a bird, as the greeks symbolized it by a butterfly. no sooner had karshipta entered the vara or man, than he understood the law of mazda, or divine wisdom. in the "book of concealed mystery" it is said of the tree, which is the tree of knowledge of good and evil "in its branches (of the tree) the birds lodge and build their nests" or the souls and the angels have their place* therefore, with the kab

d it by a butterfly. no sooner had karshipta entered the vara or man, than he understood the law of mazda, or divine wisdom. in the "book of concealed mystery" it is said of the tree, which is the tree of knowledge of good and evil "in its branches (of the tree) the birds lodge and build their nests" or the souls and the angels have their place* therefore, with the kabalists it was a like symbol "bird" was a chaldean, and has become a hebrew synonym and symbol for angel, a soul, a spirit, or deva; and the "bird's nest" was with both heaven, and is god's bosom in the zohar. the perfect messiah enters eden "into that place which is called the bird's nest (zohar, ii, 8b[[footnote(s* see "kabbalah unveiled" by s. mcgregor mathers, p. 104[[vol. 2, page] 293 angels called birds "like a bird that

BLAVATSKY H P COSMOGENESIS

und in harmony with him and with which he has any affinity" for these reasons, and since few believe in the foregoing, all that can now be given is that in both cases the symbol of hansa (whether "i "he" goose or swan) is an important symbol, representing, for instance, divine wisdom, wisdom in darkness beyond the reach of men. for all exoteric purposes, hansa, as every hindu knows, is a fabulous bird, which, when given milk mixed with water for its food (in the allegory) separated the two, drinking the milk and leaving the water; thus showing inherent wisdom- milk standing symbolically for spirit, and water for matter. that this allegory is very ancient and dates from the very earliest archaic period, is shown by the mention (in bhagavata purana) of a certain caste named "hamsa" or "hansa

the choice by the rosecroix of the aquatic fowl- whether swan or pelican* with seven young ones for a symbol, modified and adapted to the religion of every country. en-soph is called the "fiery soul of the pelican" in the book of numbers (see part ii "the hidden deity and its symbols and glyphs) appearing with every manvantara as narayan, or swayambhuva (the[[footnote(s* whether the genus of the bird be cygnus, anser, or pelecanus, it is no matter, as it is an aquatic bird floating or moving on the waters like the spirit, and then issuing from those waters to give birth to other beings. the true significance of the symbol of the eighteenth degree of the rose-croix is precisely this, though poetised later on into the motherly feeling of the pelican rending its bosom to feed its seven littl

h works) has not touched. on the other hand, even he has introduced several mistaken notions which must now be presented in their true mystic light, as far as the present writer is capable of doing so. let us then make a short break between the slokas just explained and those which follow, for the cosmic periods which separate them are of immense duration. this will afford us ample time to take a bird's eye view of some points pertaining to the secret doctrine, which have been presented to the public under a more or less uncertain and sometimes mistaken light- a few early theosophical misconceptions concerning planets, rounds, and man. among the eleven stanzas omitted* there is one which gives a full description of the formation of the planetary chains one after another, after the first co

round (as of the fourth root, or atlantean, race) humanity passes the axial point of the minor manvantara cycle. the world teeming with the results of intellectual activity and spiritual decrease" this is from the authentic letter; what follows are the later remarks and additional explanations traced by the same hand in the form of footnotes (1. the original letter contained general teaching- a 'bird's eye view- and particularized nothing. to speak of 'physical man' while limiting the statement to the early rounds would be drifting back to the miraculous and instantaneous 'coats of skin. the first 'nature' the first 'body' the first 'mind' on the first plane of perception, on the first globe in the first round, is what was meant. for karma and evolution have. centred in our make such stra

"soul" emerges from the tiaou (the realm of the cause of life) and joins the living on earth by day, to return to tiaou every night. this expresses the periodical existences of the ego (book of the dead, cvxliii) the shadow, the astral form, is annihilated "devoured by the uraeus (cxlix, 51, the manes will be annihilated; the two twins (the 4th and 5th principles) will be scattered; but the soul-bird "the divine swallow- and the uraeus of flame (manas and atma-buddhi) will live in the eternity, for they are their mother's husbands* like alone produces like. the earth gives man his body, the gods (dhyanis) his five inner principles, the psychic shadow, of which those gods are often the animating principle. spirit (atman) is one- and indiscrete. it is not in the tiaou. for what is the tiaou

while the limbus minor (the terrestrial seed or sperm) takes it from the earth[[footnote(s* this word is explained by dr. hartmann from the original texts of paracelsus before him, as follows. according to this great rosicrucian "mysterium is everything out of which something may be developed, which is only germinally contained in it. a seed is the 'mysterium' of a plant, an egg that of a living bird, etc* it is only the mediaeval kabalists who, following the jewish and one or two neo-platonists, applied the term microcosm to man. ancient philosophy called the earth the microcosm of the macrocosm, and man the outcome of the two[[vol. 1, page] 284 the secret doctrine. the great limbus is the seed out of which all beings have come, and the little limbus is each ultimate being that reproduce

has annihilated the evil principles in noun (chaos) the children of rebellion (3) he is the fire and water, i.e, noun the primordial parent, and he created the gods out of his limbs- 14 gods (twice seven) seven dark and seven light gods (the seven spirits of the presence of the christians and the seven dark evil spirits (4) he is the law of existence and being (v. 10, the bennoo (or phoenix, the bird of resurrection in eternity, in whom night follows the day, and day the night- an allusion to the periodical cycles of cosmic resurrection and human re-incarnation; for what can this mean "the wayfarer who crosses millions of years, in the name of one, and the great green (primordial water or chaos) the name of the other (v. 17, one begetting millions of years in succession, the other engulfi

the triple triad is formed. from the invisible dew falling from the higher uni-triad (thus leaving 7 sephiroths only, the "head" sephira creates primeval waters, i.e, chaos takes shape. it is the first stage towards the solidification of spirit which through various modifications will produce earth "it requires earth and water to make a living soul" says moses. it requires the image of an aquatic bird to connect it with water, the female element of procreation with the egg and the bird that fecundates it. when sephira emerges like an active power from within the latent deity, she is female; when she assumes the office of a creator, she becomes a male; hence, she is androgyne. she is the "father and[[footnote(s* with the ancient jews, as shown by le clerc, the word oulom meant only a time w

BLUE EQUINOX

all ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in

nd adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. liber lxv 85 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phil not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother of the gods!

wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. liber lxv 87 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million

of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal ur us serpent, answered him and said: 53. i sailed over the sky of nu in the car called millionsof- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall i give it unto thee

saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my

profound in the impact of its realization, then is the moment for the aspirant to direct his will to love upon it, so that his whole consciousness findeth liber cl 111 focus upon that one idea. and at the first it may be fixed and dead, or lightly held. this may then pass into dryness, or into repulsion. then at last by pure persistence in that act of will to love, shall love himself arise, as a bird, as a flame, as a song, and the whole soul shall wing a fiery path of music unto the ultimate heaven of possession. now in this method there are many roads and ways, some simple and direct, some hidden and mysterious, even as it is with human love whereof no man hath made so much as the first sketches for a map: for love is infinite in diversity even as are the stars. for this cause do i leav

who was not (i believe) a tibetan of antiquity [madame blavatsky humorously pretended that this book is an ancient tibetan writing..ed] 19. saith the great law..in order to become the knower of all-self, thou hast first of self to be the knower. to reach the knowledge of that self, thou hast to give up self to non-self, being to non-being, and then thou canst repose between the wings of the great bird. aye, sweet is rest between the wings of that which is not born, nor dies, but is the aum throughout eternal ages. the words .give up. may be explained as .yield. in its subtler or quasi-masochistic erotic sense, but on a higher plane. in the following quotation from the .great law. it explains that the yielding is not the beginning but the end of the path. then let the end awake. long hast t

aum is here quoted as the hieroglyph of the eternal .a. the beginning of sound .u. its middle, and .m. its end, together form a single word or trinity, indicating that the real must be regarded as of this three-fold nature, birth, life and death, not successive, but one. those who have reached trances in which .time. is no more will understand better than others how this rnay be. 20. bestride the bird of life, if thou wouldst know. the word .know. is specially used here in a technical sense. avidya, ignorance, the first of the fetters, is moreover one which includes all the others. with regard to this swan .aum. compare the following verses from the .great law. liber lxv, ii:17.25. also the holy one came upon me, and i beheld a white swan floating in the blue. between its wings i sate, and

BOOK T

f pegasus. fire of water king of undines and nymphs. x. the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she is imaginative, poetic, kind, yet not willing to take much trouble for another. coquettish, goodnatured and underneath a dreamy appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon dignit

BOOK OF PLEASURE

s at all times) though exceedingly slowly; in striving for knowledge we repel it, the mind works best on a simple diet. the key to prophecy. the law of evolution is retrogression of function governing progression of attainment, i.e, the more wonderful our attainments, the lower in the scale of life that governs them. our knowledge of flight is determined by that desire causing the activity of our bird etc. karmas. directly our desire reaches the stratum belonginging to those existences that can "fly" without wings- so shall we fly without machines. this sub-conscious activity is the "capacity" the "knowledge; all other we acquire is of a negative or manurial value. the virtue of learning and acquiring knowledge by the ordinary means is in its worry and disappointment, of that degree which

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

here are the traditional interpretations of some of the most common symbols. you may find it interesting to compare them to the symbology used in dream interpretation (lesson seven. anchor: end of a journey. safe landing. successful end to a business or personal affair. problem unexpectedly solved. arrow: disagreement. antagonism. instructions for a journey. a letter. bell: good news. a wedding. bird: news, which could be good or bad. possible journey. companionship. boat: travel. end of a friendship. bottle: celebration. success. bridge: travel abroad. partnership. introduction to new friends or business. broom: end of a problem. change of jobs. domesticity. butterfly: insincerity. camel: long journey. temporary relocation. car: local travel. introduction to new business associates. cand

ed blood of a dragon, though many people believe it is! here are some other herbs, together with their local names, so that the next time you come across an old recipe calling for, say, the tongue of a horse and the eye of a cat, youll know what was really meant. lesson ten: herbalism/ 149 wiccan name adder's mouth adder's meat adder's tongue ass's ear bear's ear bear's foot beehive beggar's tick bird's eye bird's tongue black boy resin bloody fingers bull's eyes bull's foot calf's snout catgut cat's eye cat's foot cat's foot/paw cat's milk chicken toe common name stitch wort dogstooth violet comfrey auricula stinking hellbore snail plant cockhold false hellebore european ash foxglove marsh marigold coltsfoot toadflax hoary pea star scabious canada snake root ground ivy wartwort crawley ro

on you will see some of the other forms of healing used in the craft, plus less obvious applications of herbs. the aura i briefly touched on the aura in an earlier lesson. to recapitulate, the aura is the electrical magnetic energy that emanates from the human body. our bodies, of course, vibrate. animals and plants do the same, for all things radiate energy: a chair, a house, a tree, a flower, a bird. everything is vibration. so everything gives off an aura. this aura can most easily be seen in humans, however (possibly due to brain activity. the aura is sometimes referred to as the odic force. in christian art, from the fifth to the sixteenth centuries, it was often depicted around the heads of people believed to possess great spiritual power. there it was referred to as a halo or gloria

or ten to fifteen minutes. then extinguish the flames, in the reverse order to the way they were lit. repeat this ritual every friday for seven successive fridays, each time moving the red candles closer to the petitioner. animals and plants all the healing methods outlined can be used, equally effectively, on both animals and plants. never forget that we are all a part of nature. if an animal, a bird, a plant, a tree, is sick then it is your duty to try to aid it. let us all live in harmony with nature. we are all one with the gods. in addition to the methods of healing dealt with in this lesson, i would recommend all witches become acquainted with as many other possibilities as they can. it is not necessary to try to learn everything in detail, of course, but it is good to know just what

ith other fields beyond it, stretches off to another distant fence, beyond which are more fields leading to the foothills of the mountains which you can see in the far distance. a very light breeze ruffles the top of the grass and you can feel the wind's gentleness as it brushes your face. crickets chirrup in the grass and, from the trees beyond the hedgerow, you can hear the occasional song of a bird. you feel contented; you feel at peace. a swallow swoops down and soars low across the field not twenty feet in front of you. he wings up and away over the trees towards the distant mountains. a grasshopper lands on your knee, then almost immediately is gone again. you get to your feet and stroll leisurely through the grass, parallel to the hedgerow. your feet are bare and the grass lightly t

CASE PAUL F THE BOOK OF TOKENS

g series of little lives and deaths [131] comment on nun* n u n, pronounced noon. transcribed as" n. the number 5o. meaning: fish. the imaginative intelligence. 1 the quotation "he had his dwelling in the great sea, and was a fish therein, is from the zohar, or book of splendor. the great sea, of course, is binah. 2 the prophet is jonah, i v n h, signifying "a dove. note well that the dove is the bird of venus, and that the "great fish" mentioned in jonah 1: 17 is dag gedul, d g g d v l, for which the numeral value is 50, the same as that of the letter nun. furthermore, the zodiacal sign scorpio, relating to reproduction, and ruled by mars, is attributed to nun. when the "great fish" swallows the "dove" the forces of venus and mars are conjoined. note also that nineveh, the capital of assy

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

r mistakes or attitudes. other witches say there is an afterlife, spent on another plane of existence. known as summerland, avalon or valhalla, and akin to tir na n'og, the celtic otherworld of eternal youth, it is a place where joy and light are experienced. reincarnation, on the other hand, is a form of bodily transformation. some may choose to be reborn in another body, perhaps as an animal or bird, sometimes to teach or to complete unfinished work. for example, merlin, the magician, was believed to have been incarnated in several lifetimes and to have entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are describ

ne a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle (see page 96. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a bird, a crystal, a metal, the wax of an empowered candle or even the earth itself. this principle is central to the potency of talismans and amulets; for example, traditionally, hunters might wear the pelt of a lion to bring them the beast's courage and ferocity. so, by the same token, if you wished to become pregnant, you might make love in a newly ripening cornfield (near the edge so as not to d

lture that seems significant to you; this will balance the yang, or male, energies with the yin, or female. the god figure may be represented by a horn, and the goddess by a large conch shell. there are a great variety of deity figures in museum shops as well as new age shops and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regeneration. this is what native americans call our personal totem or power creature. you may find some of these are, in some cultures, the symbols of divinities. there is, for example, bast, the cat-headed egyptian goddess who protected women- especially in pr

ing, she was known among the anglo-saxons and is remembered in the festival of easter as a fertility goddess and bringer of new beginnings. in her role as valfreya, the lady of the battlefield, frigg recalls the northern tradition of warrior goddesses and offers courage to women. hera hera, the wife-sister of zeus, is a the supreme greek goddess of protection, marriage and childbirth whose sacred bird is the peacock. she is a powerful deity of fidelity and is called upon by women seeking revenge upon unfaithful partners. hestia hestia is the greek goddess of the hearth and home, all family matters and peace within the home. she is a benign, gentle goddess and so can be invoked for matters involving children and pets. juno juno, the wife-sister of jupiter, is the roman queen of the gods, th

rieved from the waters, she is also associated with justice through karma and the banishing of sorrows. deities of wisdom as well as wisdom, these gods and goddesses are for knowledge, truth and justice. athena athena, or athene, daughter of zeus, is goddess of wise counsel, both in peace and war, of intelligence, reason, negotiation and all forms of the arts and literature. the owl is her sacred bird and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between

basic ritual or visualisation that takes only a minute or two. some people carry out routine psychic protection when returning from work and in the morning as naturally as taking off their work clothes and having a bath, to shed the pressures of the day. seite 89 wicca01.txt you can also with practice learn to cast protection round those you care for: a child who is being bullied or an animal or bird that is endangered, an area of natural beauty under threat from developers or a group of people who are being unfairly targeted. of course you can't save a rainforest single-handed because there will always be a vast tide of despoiling vibes flowing in the opposite direction. but as has been shown by events such as world days for peace and the experiments on the power of prayer, if enough ind

already concentrated there. however, if you have room, you might like to set aside a corner specifically for healing. you can use a table or any flat surface for your altar. on it, you should keep a single, pure beeswax or white candle; this is a symbol of the unity of all life and the one divine source that flows through every natural being, whether it is male or female, god or goddess, animal, bird, fish, tree, plant or stone. you will also need your special healing crystals, perhaps arranged in a circle around the candle and a clear crystal sphere or crystal pendulum for directing sunlight and moonlight [insert pic p167- the crystals could include gentle rose quartz and amethyst for healing all ills and bringing harmony, moonstone for female and hormonal disorders and for fertility, ci

and will so to the end. if others are present, a second witch or the high priest then sprinkles all present individually with the water, saying 'bless and protect* light the incense in the east (or add to it if it was lit before the ritual* create a third circle around the perimeter, saying: breath of life, bring purity, clarity and focus, force of life itself that flows alike within plant, tree, bird, animal, human and stone. bless and protect. you are now going to light the elemental candles, and as you do so invoke the guardians. re-light the taper from the central candle as necessary* light a taper from the central candle and carry it to the north, saying: lord [or lady] of the northern watchtower, i call upon your strength and persistence to restore the prosperity and stability to thi

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

joy. page 8 page 9 the second day had hardly got out of my cell into a forest when i thought the whole heaven and all the elements had already trimmed themselves in preparation for this wedding. for even the birds chanted more pleasantly than before, and the young fawns skipped so merrily that they made my heart rejoice, and moved me to sing; wherefore with a loud voice i thus began: rejoice dear bird and praise thy maker, raise bright and clear thy voice, thy god is most exalted, thy food he hath prepared for thee to give thee in due season. so be content therewith, wherefore shalt thou not be glad, wilt thou arraign thy god that he hath made thee bird? wilt trouble thy wee head that he made thee not a man? be still, he hath it well bethought and be content therewith. what do i then, a wo

turba in hanc urnam contulit. a. what fire: air: water: earth were unable to rob from the holy ashes of our kings and queens page 72 was gathered by the faithful flock of alchemists in this urn a.d. 1459. now whether the egg were hereby meant, i leave to the learned to dispute; yet i do my part, and omit nothing undeclared. our egg being now ready was taken out, but it needed no cracking, for the bird that was in it soon freed himself, and showed himself very jocund, yet he looked very bloody and unshapen. we first set him upon the warm sand, so the virgin commanded that before we gave him anything to eat, we should be sure to make him fast, otherwise he would give us all work enough. this being done too, food was brought him, which surely was nothing else than the blood of the beheaded, d

wed himself very jocund, yet he looked very bloody and unshapen. we first set him upon the warm sand, so the virgin commanded that before we gave him anything to eat, we should be sure to make him fast, otherwise he would give us all work enough. this being done too, food was brought him, which surely was nothing else than the blood of the beheaded, diluted again with prepared water; by which the bird grew so fast under our eyes, that we saw well why the virgin gave us such warning about him. he bit and scratched so devilishly about him, that could he have had his will upon any of us, he would have despatched him. now he was wholly black, and wild, so other food was brought him, perhaps the blood of another of the royal persons; whereupon all his black feathers moulted again, and instead o

er too, and more docile. nevertheless we did not yet trust him. at the third feeding his feathers began to be so curiously coloured that in all my life i never saw such beautiful colours. he was also exceedingly tame, and behaved himself so friendlily with us, that (the virgin consenting) we released him from his captivity. our virgin began: since by your diligence, and our old man s consent, the bird has attained both his life and the highest perfection, this is a good reason that he should also be joyfully consecrated by us. herewith she commanded that dinner should be brought, and that we should again refresh ourselves, since the most troublesome part of our work was now over, and it was fitting that we should begin to enjoy our past labours. we began to make ourselves merry together. h

the virgin was perpetually inquisitive, perhaps to find to which of us her future purpose might prove serviceable. but her discourse was for the most part about melting; and it pleased her well when one seemed expert in such compendious manuals as do particularly commend an artist. this dinner lasted not more than three quarters of an hour, which page 73 we still for the most part spent with our bird, and we had to constantly feed him with his food, but he still remained much the same size. after dinner we were not allowed long to digest our food, before the virgin, together with the bird, departed from us. the fifth room was set open to us, where we went as before, and offered our services. in this room a bath was prepared for our bird, which was so coloured with a fine white powder that

l remained much the same size. after dinner we were not allowed long to digest our food, before the virgin, together with the bird, departed from us. the fifth room was set open to us, where we went as before, and offered our services. in this room a bath was prepared for our bird, which was so coloured with a fine white powder that it had the appearance of milk. now it was at first cool when the bird was set into it. he was mighty well pleased with it, drinking of it, and pleasantly sporting in it. but after it began to heat because of the lamps that were placed under it, we had enough to do to keep him in the bath. we therefore clapped a cover on the vessel, and allowed him to thrust his head out through a hole, till he had in this way lost all his feathers in the bath, and was as smooth

keep him in the bath. we therefore clapped a cover on the vessel, and allowed him to thrust his head out through a hole, till he had in this way lost all his feathers in the bath, and was as smooth as a new-born child; yet the heat did him no further harm, at which i much marveled, for the feathers were completely consumed in this bath, and the bath was thereby tinged blue. at length we gave the bird air, and he sprang out of the vessel of his own accord, and he was so glitteringly smooth that it was a pleasure to behold. but because he was still somewhat wild, we had to put a collar with a chain about his neck, and so led him up and down the room. meanwhile a strong fire was made under the vessel, and the bath boiled away till it all came down to a blue stone, which we took out, and havi

h that it was a pleasure to behold. but because he was still somewhat wild, we had to put a collar with a chain about his neck, and so led him up and down the room. meanwhile a strong fire was made under the vessel, and the bath boiled away till it all came down to a blue stone, which we took out, and having first pounded it, ground it with a stone, and finally with this colour began to paint the bird s skin all over. now he looked much more strange, for he was all blue, except the head, which remained white. herewith our work on this storey was performed, and we (after the virgin with her blue bird was departed from us) were called up through the hole to the sixth storey, where we were greatly troubled. for in the middle was placed a little altar, in every way like that in the king s hall

COLLIER IRENE CHINESE MYTHOLOGY

a dead warrior turtle water war 47 to hold up the sky, like pillars, in the four corners of the world. as she propped up the northwest corner, however, the earth tilted up in the west and slipped down low in the east, and try as she might, she was unable to level the sky. finally, nuwa lashed together twelve bamboo reeds to make a flute. she shaped the instrument like the tail of the phoenix, the bird of peace. she taught the people to blow through the flute to create clear, soothing notes, and she told the people to have heart, for music from a bamboo flute can vanquish all fears. because of the carelessness of the gods, the unquiet earth still suffers and occasionally rumbles and breaks. forever after, heaven and earth are tilted toward the northwest. that is why the moon and stars move

efficacious [effective] in the repair of breached dykes because reeds grow in water. it may be that the concept of reed (water) and ash (fire) is also seen as an expression of harmonious union yin-yang, of order and equilibrium.4 the phoenix is an important creature in chinese mythology, second in rank only to the dragon. poet brian katz describes her: the phoenix, feng huang, was the sacred fire bird. it was truly a magnificent creature to behold, and it had the features of several different animals. it had the head of a swan; the throat of a swallow; the beak of a chicken; the neck of a snake; the legs of a unicorn; the arched back of a turtle; and the stripes of a dragon. its feathers were made up of the five sacred colors: black, white, red, green, and yellow.5 50 author derek walters

ss. journey to the west one of the most popular chinese novels about a journey to india to fetch the buddhist scriptures and bring them back to china. this story involves a monkey, a pig, a monster, a horse, and a holy monk. they are guided on their way by kuan yin, the goddess of mercy. li a chinese measurement equal to about one third of a mile. octagon an eight-sided figure. phoenix a mythical bird of peace, resembling a peacock. pinyin a system of converting chinese words into english. this system is currently favored by chinese scholars. the q is pronounced like ch, the x is pronounced like sh, and zh is pronounced like j. p pa a chinese lute, or musical instrument. quiver a case for holding arrows. sinologist a scholar who studies the language and culture of the chinese people. tao t

DAVID ICKE CHILDREN OF THE MATRIX

credo continues, the chitauri scattered them across the earth and gave them different languages so they could not communicate with each other. this is another story repeated all over the world and not just in the old testament version of the tower of babel. that was a steal from many more ancient accounts. the hopi say that when they came to the surface on the orders of "spider woman, a "mocking bird" arrived to confuse their language and make the tribes talk in different tongues. credo, repeating the information passed on to him in a lifetime of initiations into this underground knowledge, said that the chitauri reptilians interbred with all races to create the reptilian-mammalian hybrids through which they rule. he said that in african culture a person's genealogy is very important and

ts due time was a ritual found in a number of solar cults. the crow of the cock also announces the arrival of the sun. remember, too, that basilisk, the mythical king of the serpents, became interchangeable with the term "cockatrice. it was said that the basilisk was born of the cocks egg and in decorative heraldry the basilisk had the head and legs of a cock, a snake-like tail, and the body of a bird covered with serpent scales. the roman god janus, who held the keys, was fused into "peter" when christianity was founded in rome in the form we know it today- janus was eannus, a name for nimrod in babylon. even in the early years of the roman church, which was supposed to have been founded on the "rock" of peter, there is no mention of this guy. he was added to the story as the priesthood c

flesh and drink their blood. one time she got so excited with blood-lust that she didn't cut the victim's throat from left to right in the normal ritual, she just went crazy, stabbing and ripping at the flesh after she had shape-shifted into a reptilian. when she shape-shifts, she has a long reptile face, almost like a beak and she's an off-white colour [this fits many depictions of the gods and "bird gods" of ancient egypt and elsewhere] the queen mother looks basically the same, but there are differences. she [the queen] also has like bumps on her head and her eyes are very frightening. she's very aggressive..i have seen [prince charles] shape-shift into a reptilian and do all the things the queen does. i have seen him sacrifice children. there is a lot of rivalry between them for who ge

ts size, but its eyes. it had, she said, large, round, fiercely glowing red eyes that focussed on her with hypnotic effect 'it's a wonder i didn't run off the road and have a wreck' she commented later. 258 children of the matrix "as she slowed, her eyes fixed on the apparition, a pair of wings unfolded from its back. they seemed to have a span of about ten feet. it was definitely not an ordinary bird, but a man-shaped thing, which rose slowly off the ground, straight up like a helicopter, silently. its wings did not flap in flight. it headed straight toward connie's car, its horrible eyes fixed to her face, and then it swooped low over her head as she shoved the accelerator to the floorboards in utter hysteria. over one hundred people would see this bizarre creature that winter."12 signif

an sacrifice- the calling card of the reptilians to this day. these underground worlds are the origin of the belief in hell being under the earth. the poet, dante (1265-1321, was an initiate of the knights templar. in his famous work, the inferno, he is taken on a tour of the underworld. he says it consisted of ten levels where "sinners" are imprisoned and punished by horned demons and reptilian, bird-like giants called the harpies. the conditions and environment he serving the dragon: the present (2) 269 describes in this "hell" can be found in descriptions of these underground worlds and cavern communities everywhere. the accounts even include the idea of being imprisoned down there waiting for the day of judgement. in ireland and the isle of man, two major locations for illuminati blood

DAVID ICKE THE BIGGEST SECRET

we really saying that reptile-dinosaur genetic streams that can produce suchdiversity, cannot manifest in a two-legged, two-armed form with a brain capacitythrough which a technically advanced consciousness can operate? more recently agreater understanding of the dinosaurs has revealed that many were very intelligent ahundred million years ago. the saurornithoides, named from its appearance as a bird-like reptile, had a large brain, wide-set eyes that gave it stereoscopic vision, andfingers with opposing thumbs which allowed it to catch and eat small mammals.7adrian j. desmond, one of the worlds leading researchers into dinosaurs, says thatcreatures like the saurornithoides, were separated from other dinosaurs by a gulfcomparable to that dividing men from cows.8 he asks: who knows what pe

d a large brain, wide-set eyes that gave it stereoscopic vision, andfingers with opposing thumbs which allowed it to catch and eat small mammals.7adrian j. desmond, one of the worlds leading researchers into dinosaurs, says thatcreatures like the saurornithoides, were separated from other dinosaurs by a gulfcomparable to that dividing men from cows.8 he asks: who knows what peaks thesophisticated bird-mimics would have attained had they survived?9 studies have22suggested that had the dinosaurs not been wiped out by yet another cataclysm about 65million years ago, they would have evolved into a reptile humanoid by now.10 dalerussell, the senior paleontologist at northern california university, was asked by theus space agency, nasa, to produce a report on what extraterrestrial life might loo

he snake dance. as i will keep emphasising, not allreptilians are of malevolent intent and i have no wish to demonise the reptile stream.we are talking here only of one group of them. the hopi say that one day under theorders of their goddess, spider woman, they ascended to the surface of the earth andemerged through their cave they called the sipapuni. once on the outside, the hopi say,a mocking bird arrived to confuse their language and make different tribes speakdifferent tongues. this is such a repeat of the biblical story of the tower of babel that aconnection is obvious. to this day the hopi will not recreate the images of their snakeancestors for fear of death. the layout of the underground world discovered in arizonawas described by g .e. kincaid as a..mammoth chamber from which ra

d the nazis and the secretsocieties which created them. the hero of the freemason secret society to this day is themythical hiram abif, the so-called builder of king solomons temple. abif is supposedto have been a phoenician. the grandfather of the famous egyptian pharaoh akhenaten,the father of tutankhamen, was a phoenician high priest. the phoenix, the mythicalbird of egypt, was in fact the sun bird of the phoenicians, the emblem of the sun god,bil or bel, and as it has been later symbolised, a peacock or an eagle.29 evidence hasemerged in recent years about pyramids on mars, when the nasa scientists, vincentdipietro and gregory molenaar, discovered six enormous pyramids like those in egyptin the cydonia region of mars.30 it would make sense that the same martian race withthe same knowle

s, seven thundersand the red dragon in revelation with seven heads and seven crowns. the story of jerichohas joshua marching his army around the city for seven days, accompanied by sevenpriests carrying seven trumpets. on the seventh day they circled jericho seven times andthe walls came tumbling down. in the story of noah, seven pairs of each animal go into theark and seven pairs of each type of bird. there are seven days between the prediction of thedeluge and the rain and seven days between the sending of the doves. the ark comes torest on the 17th day of the seventh month, noah leaves the ark on the 27th day, and afterthe flood he begins his seventh century. many of the names for the symbolic deities, suchas abraxas of the gnostics and serapis of greece have seven letters. then there i

s partner in babylon. note also theuse of maltese crosses which were found oncaves in the former phoenician land ofcappadocia in what is now turkeythe maltese cross canalso be found on thebritish coronation crown. and on theuniform of thenazis. hitlersfanatics alsoused the skulland bones, thereversedswastika (aphoenician sunsymbol, and theeagle, a symbolwhich evolvedfrom thephoenician-egyptiansun bird, thephoenix.prince albert, duke of clarence andavondale, pictured in 1890, twoyears before he died; and adolfhitler pictured in the german army25 years later in 1915. are these thesame men? was hitler the grandsonof queen victoria? there arecertainly many fascinatingconnections.201 london, paris, and washingon,and many other major cities weredesigned under the laws ofsacred geometry and have

d the owl by the same word that meantwitch. the greeks said the owl was sacred to athene, the ancient mesopotamian eyegoddess, and her staring owl-like images have been found throughout the middleeast.27 the owl was also the totem of lilith, the symbol of the bloodline genes passedon through the female, and other versions of the triple goddess of the moon. the owlhas been symbolised as a witch in bird form and is associated with witches in thesymbols of halloween. the symbolism of being able to see in the dark and with a 360degree range of vision are also appropriate for a brotherhood deity. these world famousbrotherhood initiates at bohemian grove burn a celtic wicker effigy at the start of theircamp to symbolise their religion. the population of britain has been manipulatedinto doing the

enthroughout this book.on the two sides of the great seal you find 13 stars above the head of the eagle. themotto e pluribus unum has 13 letters, as does annuit coeptis. the eagle holds 13leaves with 13 berries in its right talon and 13 arrows in the left. there are 72 stones(another mystic number) on the pyramid arranged in 13 rows. the eagle evolved fromthe symbol of the phoenix, the sacred sun bird of the ancient egyptians andphoenicians and the native american version is the thunderbird. manly p. hall says thatthe original seal included the phoenix and it is known that one design for the great sealsubmitted by william barton in 1782 included a phoenix sitting on a nest of flames.2the symbol of the scottish rite of freemasonry is the double eagle with a head lookingin both directions- t

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

6 points, 6 angles and 6 planes (666. to the sorcerer, the hexagram is a powerful tool to invoke satan, and is a sign of antichrist (6 points, 6 angles, 6 planes- 666) the 5 pointed pentagrams multiplied by the 13 stars equals 65, the same cabalistic number as mentioned above. this makes one wonder with whom or what, we are to dwell in unity! the eagle replaced the phoenix in 1841 as the national bird. the phoenix has been a brotherhood symbol since ancient egypt. the phoenix was adopted by the founding fathers (freemasons) for use on the reverse of the first official seal of the united states after a design proposed by charles thompson, secretary of the continental congress. to the right of george washington's portrait on the front of the american dollar bill you will see the seal of the

DEMONIC BIBLE

a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvellously of all wonderful sciences if required. he is a poet, good and excellent. and he will be willing to perform thy requests. he hath hopes also to return to the seventh throne after 1,200 years more, as h

is like that of a lion, very red, and having flaming eyes. his speech is hoarse and very big. his office is to teach the art of astronomy, and all the liberal sciences. he bringeth unto thee good familiars; also he ruleth over 36 legions of spirits. his seal is this, which, etc (53) camio or caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards he putteth on the shape of a man carrying in his hand a sharp sword. he seemeth to answer in burning ashes, or in coals of fire. he is a good disputer. his office is to give unto men the understanding of all birds, lowing of bullocks, barking of dogs, and other creatures; and also of the voice of the waters. he giveth true answers of things to come. he

is this, to be worn as a lamen, etc (65) andrealphus- the sixty-fifth spirit is andrealphus. he is a mighty marquis, appearing at first in the form of a peacock, with great noises. but after a time he putteth on human shape. he can teach geometry perfectly. he maketh men very subtle therein; and in all things pertaining unto mensuration or astronomy. he can transform a man into the likeness of a bird. he governeth 30 legions of infernal spirits, and his seal is this, etc (66) cimejes, or cimeies, or kimaris. the sixtysixth spirit is cimejes, or cimeies, or kimaris. he is a marquis, mighty, great, strong and powerful, appearing like a valiant warrior riding upon a goodly black horse. he ruleth over all spirits in the parts of africa. his office is to teach perfectly grammar, logic, rhetori

DIABOLUS

damentalists in their area. the deity of worship, known as iblis of hallaj is the peacock angel, known as azazyl or shaitan, the adversary. in the black book, a doctrine considered written by shaykh adi, describes the foundation of azazel as the black light or hidden way of the path against all others- in the beginning god created the white pearl out of his most precious essence; and he created a bird named anfar. and he placed the pearl upon its back, and dwelt thereon forty thousand years. on the first day, sunday, he created an angel named 'azazil, which is ta'us melek("the peacock angel, the chief of all. the black book it is presented here that ta us melek is the foundation of independent energy, motion and progression. in no mentioning of the black book is satan considered to be a ne

at" he answered "no, for god hath forbidden me so to do, and hath said 'thou shalt not eat of it. melek ta'us said to him "if you eat of it, all shall go better with thee. but, after he had eaten, his belly swelled up, and ta'us melek drove him forth from paradise, and left him, and ascended into heaven. then adam suffered from the distention of his belly, because it had no outlet. but god sent a bird, which came and helped him, and made an outlet for it, and he was relieved. the black book this section provides a powerful symbolism which stretches beyond the predicament of constipation. while god created mankind, he only held limited facilities. melek ta us came unto adam and suggested that he eat of the sacred fruit. this wisdom as he offered would open adam s eyes to his own black light

DION FORTUNE PSYCHIC SELF DEFENSE

elf-confidence my nerve would be broken, and i would never be good for anything afterwards, and i recognised that this peculiar maneuver on the part of my employer was an act of revenge. why i did not pursue the obvious remedy of taking refuge in flight, i do not know, but by the time one realises that something abnormal is toward on these occasions, one is more or less glamoured, and just as the bird before the snake cannot use its wings, so one cannot move or turn away. gradually everything began to feel unreal. all i knew was that i had to hold on at all costs to the integrity of my soul. once i agreed to her suggestions, i was done for. we went on with our litany. but i was getting near the end of my resources. i had a curious sensation as if my field of vision were narrowing. this, i

up a dying rook; the creature lay motionless on my knee for a few minutes, and then gave a flutter and died. i had never seen death before, but i needed no one to tell me that i saw it now. the 33 of 103 "feel" of the creature, before and after that flutter, was different. i can only compare the feel of the magnetised and the unmagnetised crosses to the difference between the living and the dead bird. but the christian is not the only religion that can magnetise its ceremonial instruments. there are other ritualistic religions, and some of these are debased. we ought to use much caution before we place about our rooms as ornaments objects which may have been associated with cults whose nature we do not understand. many of them, of course, belong to the brummagem cult, and are dedicated to

ir sexual habits; and, secondly, there is nothing in the nature of a non-human that can satisfy the higher aspirations of the human. we must not allow the human form to mislead us as to the existence of a human soul. a non-human is a pet animal, not a fellow-creature. that, frankly, is the only possible ground upon which they can be approached. if we expect no more of them than we should of a pet bird, if we manage them as we should manage a kitten, we have got as near to the solution of the problem as we are ever likely to get until the dark angel mercifully restores them to their own kingdom; a mercy seldom long delayed, for non-humans do not make old bones. human beings may also come into touch with elemental beings by themselves venturing into the spheres of elemental life. such contac

s revealed by its symbolism. if an occultist is making a magic circle, and for any reason wishes to seal it with the kerubim of the elements instead of the archangels, as is more commonly done, and feels himself unequal to the task of drawing a presentable eagle, the symbolic form of the kerub of air, he will use the zodiacal sign for scorpio. the evolutionary connection between the snake and the bird is well known to biologists; but long ages before darwin, initiates used the serpent and the eagle to represent the unsublimated and sublimated aspects of the life-force. the scorpion connects with the serpent through the dragon. i had a very curious experience myself in connection with the element of air. i am betraying no secrets if i say that certain grades of initiation refer to the eleme

eived them, and being in the aura of that person, give him suggestion just as any other thought-forms projected telepathically from the mind of another person might do. we little realise the extent to which we give ourselves telepathic suggestion by means of extruded thought-forms. we are, in fact, ensphered by our own atmospheres, emanated by ourselves. i remember being told as a child that if a bird-cage were hung immediately under the canopy of an old-fashioned four-poster bed, the bird would be found dead in the morning, poisoned by the carbonic acid gas exhaled by the sleeper lying below. we little realise the extent to which we are psychically poisoned by our own emanations of unguarded and unpurified thoughts. it is well known that orgasm takes place in dreams, accompanied by approp

the mysterious voice which instructed me how to extricate myself from grave psychic danger. upon other occasions of stress and strain i have experienced a sudden expansion or shifting of the level of consciousness. the higher self has descended and taken control. from being in the midst of turmoil one is suddenly raised high above it and sees all the circumstances of one's life spread out like a bird's-eye view, as one might see the land from a high place, and one knows intuitively the out come of the matter. all emotional turmoil ceases, and one is like a ship hove-to, securely riding out the storm. when this occurs to me, the memory of my past incarnations is always vividly present also. it is this simultaneous wakening of the past which makes me feel that the voice is that of my own hi

DONALDTYSON UFO

that he or she is manufacturing them. by now it will be evident that i am somewhat skeptical about ufos being evidence for visitations of alien life forms to our planet. to me, the fact that virtually all serious ufo photos consist of fuzzy dots, and nothing more than fuzzy dots, it very telling. it means that when a photo is clearer, it can eventually be identified as something common, such as a bird or an airplane. only the extremely poor quality photos resist such identification. the poorer the quality of the ufo photo, the more likely it is to defy analysis, and to become a candidate for an alien spaceship among ufo fanatics, who, like fox mulder on the tv show the x-files "want to believe" i do not think, as many scientists do, that the vast distances between star systems makes inters

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

hat tetteta might fasten it on again. having excused himself from performing this act upon a man, a goose was brought and its head was cut off and laid on one side of the room and the body was placed on the other. the sage spake certain words of power whereupon the goose stood up and began to waddle, and the head also began to move towards it; when the head had joined itself again to the body the bird stood up and cackled. for the complete hieratic text, transcript and translation, see erman, die m rchen des papyrus westcar, berlin, 1890, p. it, plate 6] p. xvi the book of the dead in the iind dynasty. passing from the region of native egyptian tradition, we touch firm ground with the evidence derived from the monuments of the iind dynasty. a bas-relief preserved at aix in provence mention

gypt, and also in the greek islands and settlements in the mediterranean, and in phoenicia, syria, and elsewhere. the seat of the god khepera was in the boat of the sun, and the pictures which present us with this fact[1] only illustrate an idea which is as old, at least, as the pyramid of unas, for in this monument it is said of the king- ap-f em apt xenen-f em xeper em nest sut he flieth like a bird, he alighteth like a beetle upon the empty throne amt uaa-k ra[2] in thy boat, o ra. in the xviiith dynasty queen hatshepset declared herself to be "the creator of things which came into being like khepera,[3] and in later times the scribes were exceedingly fond of playing upon the word used as a noun, adjective, verb and proper name.[4] tum or atemu i.e "the closer" was the great god of annu

e was the god of the earth, and is called both the father of the gods, and the "erpa (i.e, the tribal, hereditary head) of the gods" he is the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (4 of 19 [8/10/2001 11:23:58 am] depicted in human form, sometimes with a crown upon his head and sceptre i in his right hand; and sometimes he has upon his head a goose,[4] which bird was sacred to him. in many places he is called the "great cackler" and he was supposed to have laid the egg from which the world sprang. already in the pyramid texts he has become a god of the dead by virtue of representing the earth wherein the deceased was laid [1. see lanzone, op. cit, tav. 385. 2. see lanzone, op. cit, tav. 395. 3. recueil de travaux, t. v, p. 10 (l. 61. 4 see lanzone op

changing into a lotus (see pp. 181, 340, and pl. 28) the pool of water in the vignette is uncommon. chapter lxxxii "the chapter of changing into ptah (see pp. 170, 337, and pl. 27) as in other xviiith dynasty papyri, this chapter has a vignette. the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (7 of 9 [8/10/2001 11:24:20 am] chapter lxxxiii "the chapter of changing into a bennu bird (phoenix (see pp. 176, 339, and pl. 27) like other xviiith dynasty papyri, this chapter lacks the addition which is found in the papyrus of sutimes. chapter lxxxiv "the chapter of changing into a heron (see pp. 178, 339, and pl. 28) chapter lxxxv" the chapter of changing into the soul of tmu (see pp. 172, 338, and pl. 27) the vignette to this chapter is similar to that of the papyrus of tura

of amen at thebes, about b.c. 1000, where, in addition to the apes and figures of the goddesses (the titles of isis being# and those of nephthys, there are represented, on each side (i) the winged utchat with pendent ur us and shen (emblematic of the sun's circuit) and feather (2) a man, prostrate, adoring the disk (3) four men, upright, with both hands raised in adoration; and (4) a human-headed bird, emblematic of the soul of the deceased lady, standing upon a pylon] p. 253 text (1 [hymn to osiris "glory be to osiris un-nefer, the great god within abydos, king of eternity, lord of the everlasting, who passeth through millions of years in his existence. eldest son of the womb (2) of nut, engendered by seb the erpat,[1] lord of the crowns of the north and south, lord of the plate ii. http/

which is said by some to represent the blossoms of palm trees (lanzone, dizionario, p. 329. examples of this as an amulet, in hard stone, in the british museum, are nos. 8158, 8159, 8161, 20,618, and, in porcelain, no. 15,963] p. 257 presiding over the birth-chamber, and renenet[1] probably superintending the rearing of children. behind the meskhen is the soul of ani in the form of a human-headed bird standing on a pylon. on the right of the balance, behind anubis, stands thoth,[2] the scribe of the gods, with his reed-pen and palette[3] containing black and red ink, with which to record the result of the trial. behind thoth stands the female monster amam[4, the "devourer" or am-mit, the eater of the dead [1. the name of this goddess is probably connected with the word renen "to suckle" m

without insertion of the name--a proof that i, these amulets were bought ready-made. the base however is often quite plan (nos. 7965, 7966, or figures of osiris, isis, and nephthys occupy the place of the usual inscription (nos. 15,500, 15,507. the backs of scarabs are generally quite plain, but we find examples inscribed with figures of the boat of the sun osiris, with flail and crook the bennu bird, and the u'tat (no. 7883, ra and osiris (no. 15,507, and the bennu bird with the inscription neteri ab en ra "the mighty heart of ra (no. 7878. a finehard, green stone scarab of the greek or roman period has upon the back the figures of four greek deities (no. 7966. in rare instances, the beetles have a human face (nos. 7876, 15,516) or head (no. 7999. carefully made scarabs have usually a ba

also the variant from the papyrus of mut-em-uaa (2) 2. see page 281, note i] p. 277 3. a table of offerings, upon which are laid a libation vase, plants, and lotus flowers[1. 4. two lions seated back to back and supporting the horizon, over which extends the sky. the lion on the right is called sef, i.e "yesterday" and that on the left tuau, i.e "tomorrow (to illustrate lines 13-16. 5. the bennu bird,[2] and a table of offerings (to illustrate lines 26-30. 6. the mummy of ani lying on a bier within a funereal shrine; the head and foot are nephthys and isis in the form of hawks. beneath the bier are vases painted to imitate variegated marble or glass,[3] a funereal box, ani's palette, etc.[4] plate viii. i.[5] the god heh "millions of years" wearing the emblem of "years( upon his head, and

ELLIS LOW TWELVE 1907

rses on a walk moved as silently as possible. debouching from the rugged region, we entered upon the plain, where the ponies' hoofs sank into the spongy sand with the faintest possible noise. among the twenty-odd cavalrymen hardly a word was spoken. all were listening and peering into the 46 low twelve gloom as it parted to make room for us. we hardly expected to see anything wrong, but the faint bird-like call of one or more of the scouts was likely to pierce the stillness at any moment. i kept pretty close to the side of my superior officer, whose senses were on the alert. he had proved his intrepidity as well as his coolness in critical situations, and though i had gone out on more personal scouts than he, i relied upon his judgment at all times. nature and education had given him a wea

tion upon savagery-these are themes that quicken the pulse and hold the interest of the reader enchained. in these tales of the early pioneers by edward s. ellis, we catch the odor of the bark on the trees, of the leaves under foot, and the fragrance of the wild flowers; we hear the soft sweep of the indian's paddle and the arrowy flight of his birch canoe; through the somber solitudes steals the bird-like call of the warrior, and we feel the tragedies in the depths of the forest. in those games of marvelous woodcraft, the stakes were human lives, and not always did victory abide with the brave, the chivalrous and those skilled beyond other men in the ways of the woods. best of all, these stories are clean, wholesome and manly in their tendencies and teaching. parents who wish to furnish g

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

pollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks called him the aerobate. pythagoras, his pupil, stole this arrow from him and thus accomplished many wonderful feats. abaris foretold the future, pacified storms, banished disease, and lived without eating or drinking. with the bones of pelops, he made a statue of minerva, which he sold to the trojans as a talisman descended from heaven. this was the famous palladium, w

appealed directly to the imagination of the crowd and prepared onlookers to be readily swayed by the necromancer s devices. one of the witchfinders, nozinyanga, was especially encyclopedia of occultism& parapsychology. 5th ed. africa 13 impressive. her fierce face, spotted with gouts of red paint on cheek and brow, was partly overshadowed by a helmetlike plume of the tall feathers of the sakabula bird. in her right hand she carried a light sheaf of assegais (spears, and on her left arm was slung a small and pretty shield of dappled oxhide. her petticoat, made of a couple of large handkerchiefs, was worn kiltwise. from neck to waist she was covered with beadnecklaces, goat s-hair fringes, and the scarlet tassels. her chest rose and fell beneath the baldric of leopard skin, fastened across w

rtable. she was dressed beautifully in lynx skins folded over and over from waist to knee, the upper part of her body covered by strings of wild beasts teeth and fangs, beads, skeins of gaily colored yarn, strips of snakeskin, and fringes of angora goat fleece. lynx tails hung like lappets on each side of her face, which was overshadowed and almost hidden by a profusion of sakabula feathers. this bird, barker commented, has a very beautiful plumage, and is sufficiently rare for the natives to attach a peculiar value and charm to the tail-feathers; they are like those of a young cock, curved and slender, and of a dark chestnut color, with a white eye at the extreme tip of each feather. among all this thick, floating plumage were interspersed small bladders and skewers or pins wrought out of

ith the cock inside the circle, it must be observed from which letters he pecks the grains, and upon these letters new grains must be placed. the letters, when written down and put together will reveal the name of the person concerning whom inquiry has been made. according to legend the magician iamblicus used this art to discover the person who should succeed valens caesar in the empire, but the bird picking up four of the grains, those which lay on the letters t h e o, left it uncertain whether theodosius, theodotus, theodorus, or theodectes, was the person designated. valens, however, learning what had been done, put to death several individuals whose names unhappily began with those letters, and the magician, to avoid the effects of his resentment, took a draught of poison. a kind of a

develop a program. when hyslop died in 1920, the aspr regained its independent status. dr. walter franklin prince became the society s director of research and editor of its publications. he carried on a variety of investigations prior to his observations of mina s. crandon, better known as margery. the aspr board was strongly behind margery; but prince believed her to be a fraud. when j. malcolm bird, former assistant editor of the scientific american and author of several items favorable to margery, was appointed co-research officer with prince in 1925, prince was infuriated. he resigned along with other disaffected members, including gardner murphy, william mcdougall, elwood worcester, and lydia allison. together this group founded the rival boston society for psychic research. bird ser

ce in 1925, prince was infuriated. he resigned along with other disaffected members, including gardner murphy, william mcdougall, elwood worcester, and lydia allison. together this group founded the rival boston society for psychic research. bird served as research officer for the aspr, but suddenly resigned from his position in 1930. later it came to light that he had second thoughts on margery. bird had submitted a confidential report to the board suggesting that margery had approached him to become a confidant in producing some phenomena for magician harry houdini. subsequently, bird disappeared along with his last manuscript on margery. he was succeeded by b. k. thorogood (1930.39. following the merger of the boston spr back into the aspr in 1941, george hyslop, the son of j. h. hyslop

ogy: a century of inquiry. new york: dell, 1975. american society of dowsers a nonprofit corporation founded in vermont in 1961 to disseminate knowledge of dowsing (water witching, discovery of lost articles or persons, and related parapsychological phenomena, development of its skills, and recognition for its achievements. the society issues the quarterly journal the american dowser. christopher bird, a trustee of the society, has written a comprehensive survey of the practice. address: american society of dowsers, danville, vt 05828. website: http/ dowsers.new-hampshire.net. sources: bird, christopher. the divining hand. new york: e. p. dutton, 1979. stark, erwin e. a history of dowsing and energy relationships. north hollywood, calif: bac, 1978. wyman, walker d. witching for water, oil

rcerers, before his mother, a jewess, called la belle-fleur. he was three years old in 1613. louis gaufridi is said to have baptized him, in a field near paris. an exorcised sorceress claimed to have held the little antichrist on her knees. she said that his bearing was proud and that even then he spoke many languages. but he had talons in the place of feet. his father is shown in the figure of a bird, with four feet, a tail, a bull s head much flattened, horns, and black shaggy hair. he will mark his own with a seal representing this in miniature. michaelis added that things execrable will be around him. he will destroy rome and the pope with the help of the jews. he will resuscitate the dead, and, at the age of 30 will reign with lucifer, the seven-headed dragon. after a reign of three y

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

d for the most part of the reading of dreams, and was, as elsewhere, drawn from the acts of men or nature. omens were strongly believed in. when a star is seen in apparent proximity to the moon, old people say there will be a wedding shortly. the entrance into a house of an animal which does not generally seek to share the abode of man is regarded by the malays as ominous of misfortune. if a wild bird flies into a house it must be carefully caught and smeared with oil, and must then be released in the open air, a formula being recited in which it is bidden to fly away with all the ill-luck and misfortunes (sial jambalang) of the occupier. an iguana, a tortoise, and a snake, are perhaps the most dreaded of these unnatural visitors. they are sprinkled with ashes, if possible to counteract th

uana, a tortoise, and a snake, are perhaps the most dreaded of these unnatural visitors. they are sprinkled with ashes, if possible to counteract their evil influence. a swarm of bees settling near a house is an unlucky omen, and prognosticates misfortune. so, too, omens were taken either from the flight or cries of certain birds, such as the night-owl, the crow, some kinds of wild doves, and the bird called the rice s husband (laki padi. astrology divination by astrology was, however, the most common method of forecasting the future. the native practitioners possessed long tables of lucky and unlucky periods and reasons. these were mostly translations from indian and arabic sources. the oldest known of these systems of propitious and unpropitious seasons was known as katika lima, or the f

e animals have made a noticeable impact upon the world of paranormal research has been in claims of their manifestation in the seances of materialization mediums. there are abundant accounts of such apparitions, the strangest reports being attributed to three polish mediums: franek kluski, jan guzyk and one burgik. it was claimed that guzyk materialized dogs and other animals, and kluski, a large bird of prey, small beasts, a lion, and an apeman. the year 1919 abounded with apparent animal materializations in the kluski seances. an account in psychic science (april 1926) reads in part: the bird was photographed, and before the exposure a whirring, like the stretching of a huge bird s wings, could be heard, accompanied by slight blasts of wind, as if a large fan were being used. hirkill (an

d to lick the sitters with a moist and prickly tongue, and gave forth the odour of a great feline, and even after the seance the sitters, and especially the medium, were impregnated with this acrid scent as if they had made a long stay in a menagerie among wild beasts. according to one professor pawlowski s account in the journal of the american society for psychical research (september 1925, the bird was a hawk or a buzzard. it flew round, beating his wings against the walls and ceiling, and when he finally settled on the shoulder of the medium he was photographed with a magnesium flash, as the camera was accidently focussed on the medium before, and was ready. an anthropoidal ape showed itself first in july 1919. gustav geley reports in his book clairvoyance and materialisation (1927: th

n which the mexicans fixed upon the spot for the foundation of their city. halting after years of wandering in the vicinity of the lake of tezcuco, they observed a great eagle with wings outspread perched on the stump of a cactus, and holding in its talons a live serpent. their augurs interpreted this as a good omen, since it had been previously announced by an oracle, and upon the spot where the bird had alighted they drove the first piles upon which they built the city of mexico.the legend of the foundation of which is still commemorated in the heraldic arms of modern mexico. dreams and visions also played a great part in mexican divination, and a special caste of augurs called teopixqui, or teotecuhtli (masters or guardians of divine things) were set apart for the purpose of interpretin

shortly after the trial of fellow medium henry slade. at a huddersfield seance on november 3, a conjurer named h. b. lodge suddenly demanded a search of the medium. monck ran for safety, locked himself into his room upstairs, and escaped through the window. as a further evidence of his guilt, a pair of stuffed gloves was found in his room. in the medium s luggage were found spirit lamps, a spirit bird, cheesecloth, and reaching rods, as well as some obscene correspondence from women. there were other cases in which monck was caught in flagrant fraud. sir william barrett wrote of a piece of white muslin on a wire frame with a black thread attached being used by the medium to simulate a partially materialised spirit. the trial that followed the huddersfield exposure was a great sensation. wa

ic book hero, then the subject of a popular television series. in his book the mothman prophecies: an investigation into the mysterious american visits of the infamous feathery garuda (1975, author john a. keel suggests that these and other occult appearances might be the work of evil entities. the term garuda derives from ancient hindu mythology, where garuda is king of the birds, half-man, half-bird, the vehicle of the god vishnu. in the religious epic the ramayana, jatayu is the son of vishnu s garuda, and dies fighting against the demon ravana in an attempt to prevent the abduction of the princess sita. in february 1976, three schoolteachers in texas reported sightings of a big bird, discussed in grey barker s newsletter (no. 7, march 1977. an earlier issue of the newsletter (no. 5, ma

iment, was embarrassing to researchers in parapsychology and called attention to the ongoing need to double-check methodological controls, but it did not speak to the large body of data on psychokinesis accumulated during the last half century. sources: adare, viscount. experiences in spiritualism with mr. d. d. home. privately printed, 1870. reprint, london: society for psychical research, 1924. bird, j. malcolm. margery the medium. boston: small, maynard, london: john hamilton, 1925. bolton, gambier. psychic force: an experimental investigation. london, 1904. carrington, hereward. eusapia palladino and her phenomena. new york: b. e. dodge, london: t. werner laurie, 1909. crawford, w. j. experiments in psychical science. london: john m. watkins, 1919. the psychic structures at the golighe

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

64. flying saucers and the scrip- tures. new york: vantage press. angel of the dark on several occasions, new age writer alice bryant has encountered the angel of the dark, who sometimes calls herself an angel of the divine plan. the angel stands nearly three stories tall. large, matte-dark feathers with iridescent tips cover her. she wraps her wings around herself like a cloak and wears a wooden bird mask from which a long, sharp beak extends. she is here to take away all those feelings and fears that impede spiritual progress. her bird mask symbolizes her connection with the vulture, which removes carrion, and the eagle, which soars toward the light. i cleanse the shadow side into perfection, she says. further reading bryant, alice, and linda seebach, 1997. opening to the infinite: human

. los angeles: devorss and company, 1953. i was inside a flying saucer. saucers 1, 2: 4 5. davis, isabel l, 1957. meet the extraterrestrial. fantastic universe 8, 5 (november: 31 59. moseley, james w, 1961. recent news stories: 1961 giant rock convention is disappointing. saucer news 8, 4 (december: 12 13. reeve, bryant, and helen reeve, 1957. flying saucer pilgrimage. amherst, wi: amherst press. bird aliens a french businessman who insisted on anonymity confided a strange tale to ufologist lyonel trigano about a decidedly unsettling encounter on a rural road in var one dark, rainy night in november 1962. as he rounded a curve, he saw, some fifty to sixty feet ahead of him, a group of figures standing close to one another in the middle of the highway. he slowed down, and as he did so, the

n e y s head in the air looking intently upon me in a frow n i n g half laughing mood. as it passed in an easterly direction, it faded out, then re a p p e a re d b r i e fly twice more. i retraced the course the head had taken and just in the spot where i first saw the head i saw an a rk, he wrote. as he stood and studied it, he said aloud to hims e l f, well, that is a beautiful ve s s e l. 44 bird aliens at that moment he heard a voice to his right and just a little behind him. it said, t h a t s a machine to go through the air. t h e speaker was someone birmingham thought of as a spirit, looking like a neutral shade and the shape of a man. the ark was brown in color with faint, flitting shades of steel b l u e. like. magnified scales on a large fish. after a while birmingham replied t

ring the winter, lethbridge was a dock w o rker in card i f f. in the warmer months, he p e rformed puppet shows in the towns and villages of wales. around 11 on the eve n i n g of may 18, returning home across re m o t e caerphilly mountain, he rounded a bend at the summit and was taken aback to see something unusual lying along the side of the road. his first impression was that it was some big bird. standing next to it we re two tall men clad in heavy fur coats and tight-fitting fur caps. their bearing and smart appearance led him to think of them as military officers. they we re working at something, but lethbridge was not close enough to see what it was. when he got within twenty to thirty yards of them, they reacted to the rattle of his spring-cart and jumped up as if startled. they

most fairylike. three and a half feet tall, they were humanoids with wide, white faces, big, dark eyes, no noses, slitlike mouths, and large oval wings covered with glittering dots of various colors. each wore a transparent helmet on its head; at the top of the helmet a light shone. there were no fingers on the hands or feet on the legs; each just tapered to a point. the wings did not move like a bird s but fluttered gently or folded in like a concertina. hingley found herself paralyzed, unable to speak or move, until the beings spoke to her, saying, nice? they spoke in unison with what sounded like a gruff, masculine voice. then she could move and talk again. when she asked where they were from, they were silent. they sailed around the room, then landed and bounced up and down on the couc

rew, a wealthy professional woman who grew up and lived much of her life in new york city and connecticut, discovered her connection with ogatta while exploring her paranormal talents, prominently including metal-bending, with noted parapsychologist andrija puharich. under hypnosis on december 17, 1976, she underwent an out-of-body experience, in which she encountered a figure with both human and bird features. it was clad in a silver suit and had marvelous, golden eyes with a loving expression. via telepathy she learned that he was hshames from the ogatta jorpah (his actual home planet was mennon. soon, under hypnosis and then by channeling, woodrew was communicating with other entities, one named ogatta after the planet. she would form a particularly close association with a female ogatt

d in a one-piece, skin-tight, green, glistening, metallic suit, looked, anderson thought, like elizabeth taylor. the space people told him that they had come to earth to gather specimens. be f o re they left, they handed him an envelope with i n s t ructions not to open it for five eart h days. after waiting for the designated period, anderson found a golden amulet inside. on one side there was a bird resembling a dove. on the other, a message read, peace and friendship fore ve r, treena and su n a r, with depictions of saturn and jupiter beside the n a m e s. further reading bartholomew, robert e, and george s. howard, 1998. ufos and alien contact: two centuries of mystery. amherst, ny: prometheus books. sunar and treena 239 tabar on the night of december 10, 1979, a rhode island woman, e

FAUST

en over us lost amid the blue expanses the lark sings down his showering song, when over rough heights of firs and larches the outspread eagles soaring roam, and over lakes and over marshes the crane strives onward toward his home. wagner i ve often had capricious, odd hours of my own, yet such an impulse i have never known. one s sated soon if on the woods and fields he look; i ll never envy any bird his wing. how differently the joys of spirit bring us on from page to page, from book to book! then winter nights become so sweet and fair, a blessed life warms up our every limb; and ah! if one unrolls a parchment really rare, the whole of heaven descends on him. faust by one impulse alone are you impressed. oh, never learn to know the other! two souls alas! are dwelling in my breast; and ea

snow. into her heart you poured the torrent, and now again your brooklet s running low. i think, instead of sitting throned in forests wild it would become so great a lord to seek the poor, young, silly child and give her for her love some due reward. to her the time grows pitiably long. she stands beside the window, sees the clouds that stray over the old town wall and far away. were i a little bird! so goes her song, all day long and half the night long. she s mostly sad, at times is gay, at times is quite wept out, and then, it seems, is calm again, and is in love always. faust serpent! serpent! mephistopheles [aside. good! i ll bet that i will get you yet! faust infamous fiend! off, get you hence! and do not name that lovely woman! nor yet desire for her sweet body summon again before

e. here then she dwells, within these humid walls, and all her crime was a fond fantasy. you hesitate to go her? you fear again to see her near? on! your faltering brings death lingering here! he grasps the lock.someone is singing [inside. my mother, the whore, she has murdered me! my father, the rogue, he has eaten me, my sister, so small, my bones, one and all, in a cool place did lay. a forest bird fair i became that day; fly away! fly away! faust [unlocking the wicket. she does not dream her lover listens, near again, and hears the rustling straw, the clanking chain. he steps in. margaret [hiding herself on her pallet. woe! woe! they come! how bitter tis to die! faust [softly. hush! hush! i come to set you free! margaret [grovelling at his feet. if you re a man, then feel my misery! fa

he woe that overcomes thee? phorkyas queen, it is thyself art meant. helena i? phorkyas and these. chorus oh, woe and sorrow! phorkyas thou wilt fall beneath the axe. helena frightfull yet foreboded! ah, me! phorkyas unavoidable it seems. chorus ah! and us? what will befall us? phorkyas she will die a noble death; but within from lofty rafters which support the gabled roof, like the thrushes in a bird-trap, ye shall dangle in a row. helena and the chorus stand, astounded and frightened, in asignificant, wellarranged group. phorkyas. phantoms. like forms grown rigid are ye standing there, fearing to quit the life to which ye have no claim. men likewise- all of them are phantoms just as yerenounce not willingly the glorious shining sun. yet no one begs them free or saves them from the end. a

ish nature, could i face thee, in thy great plan, then were it worth the pain to be a man. such was i once ere i the gloom explored and cursed me and the world with impious word. the air so teems with many a ghostly shape, no way appears whereby one may escape. if one day, bright with reason, on us beams, the night entangles us in webs of dreams. from young green fields we homeward turn, elate; a bird croaks, and his croaking tells- ill-fate. thus superstitions all our hours entwine, with happening, with warning, or with sign. and thus abashed, we find ourselves alone. the portal creaks, and no one enters- none! agitated. is someone here? worry the question claims an aye! faust and thou, who art thou then? worry enough- tis i. faust away! begone! worry i am where i should be. faust [first

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

man with a crow's face and foot, sitting on a throne, having in his right hand a spear and in his left a lance or an arrow "the form of a man standing on a dragon, clothed in black and holding in his right hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow in his right hand" an image of mars "the form of a man, crowned, holding a raised sword in his right hand" an image of sol "the form of a king sitting on a throne, with a crown on his head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images a

n, we seem to have here something which reminds us of the hieratic 1 picatrix, lib. iv, cap. 3 (sloane 1305, f. ill recto. in the arabic original, the name of the city is "al-asmunain; see the german translation of the arabic text (cited above, p. 49, note 2, p. 323. 54 hermes trismegistus and magic religious magic described in the asclepius. here are the man-made gods, statues of the animal- and bird-shaped gods of egypt, which hermes trismegistus has animated by introducing spirits into them so that they speak with voices and guard the gates of this magical utopia. the colours of the planets flash from the central tower, and these images around the circumference of the city, are they perhaps images of the signs of the zodiac and the decans which hermes has known how to arrange so that on

nt, the christians, whose purer religion superseded that of the egyptians. but, according to bruno, the false christian "mercuries" have suppressed the better egyptian religion an anti-christian interpretation of hermetism of which much more evidence will be adduced from bruno's works later on. though most heedful of merlin's warning, and very doubtful whether we can claim to be a solar animal or bird, let us nevertheless attempt to penetrate a little further into the mysterious shadows of the ideas. the book is arranged in groupings of thirty. first, there are thirty short paragraphs or chapters about intentiones, or seeking the light of the divinity through having an intention of the will towards shadows or reflections of it.1 there are some references in this to the cabalists and to the

another, and a very unexpected, comparison for the spaccio suggests itself, namely thomas more's utopia. more's ideal republic has been universally admired for its ethic of social utility. and what was the religion of the utopians like? they had very large, dark churches, dimly lighted by tapers, into which the priests made a spectacular entry clothed in vestments of "chaungeable colours" made of bird's feathers arranged in a manner which contained "certaine divine misteries".2 the dress of the utopian priests reminded an early critic of "conjuring garments",3 and there is certainly rather a strange atmosphere about the religion of more's communists. the utopia may reflect reform notions entertained by more before henry viii's break with rome. the english reader of the spaccio might perhap

. and in this he is imitating a painter, who, not satisfied with confining himself to a simple picture of his subject, puts in stones, mountains, trees, springs, rivers, hills, in order to fill the canvas and bring his art in conformity with nature. here he will display to you a royal palace, there a wood, there a strip of sky, on that side the half disc of the rising sun, and from time to time a bird, a boar, a stag, an ass, a horse, of which animals it suffices to show the head only, or a horn, or part of their hind quarters, or an ear, with, perhaps, a complete description of one of them; and each one has its own distinctive look and attitude, so that he who examines the picture again and again with judgment, can, as they say, tell himself the whole story of what is represented to his o

FRATER ELIJAH ANGELS OF CHAOS

r arrangement 1031) the parenthesis can be considered in absolute value, so the order of the terms under the operation does not matter. today is 11/20/98. running under the influence of ma-huang. a connection! a communication (implied) from my hga. the sigils themselves were precluded by some automatic drawings in the shapes of a phoenix, coatyl, firesnakes moving forward([1. the explosion of the bird (it's death and it's life for [2. the serpent with it's tail coiled up([3. the formula of liber al vs. iii:76 is in the pursuit of ones hga. grant uses the word ipsos as it's word. i need to find this beings name. as of now it seems like a dark phoenix (x-men) today is 11/21/98. as i read through more material concerning typhon-set (ophidian pathways) i become more convinced that this contact

FRATER U D PRACTICAL SIGIL MAGIC

he gsum of working with atavistic nostalgia/ 89 perience atavisms in states of dream only, until y of awareness. again, this method calls for a l all experiences. h thus, we may, for example, create sigils from the following sentences of desire .i want to experience the karma of a cat .this my wish to experience the karma qe a reptile in my dreams .this my will to obtain thee con- sciousness of a bird of prey .this my desire to become a unicel-lular organism n my dreams. in regard to the first sentence of desire, pete carroll in liber null& psychonaut mentions incredible results (p.203) it is advisable, especially in the beginning, to ex ou have become more familiar with them. only then should you experience atavisms in everyday life and, of course, in rituals. you could append the word gi

altered state ot of training and experience. another method consists of phrasing the sentence of desire less specifically but more comprehensively. this method should be understood as an augmentation to the aforementioned procedure and not as an a1ternative here again are some examples for 90/ practical sigil magic ism .th1s my wish to experience the stages b our ile are m n. the incarnation of a bird sentences of desire .this my wish to experience my ata- v s. efore my birth .this my wish to experience the s ce of my life .this my wish to experience my rep- t incarnations in ritual. the key words greptile incarnations h show that we oving close to another technique of regression.reincarnation therapy. but the intention of the sigil magician is different insofar as s/he employs atavisms to

FREEMASON BLUEBOOK

or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the moumers go about the streets; or ever the silver cord be loosed, or the maine masonic text book file//c /grand lo

e the evil days draw nigh, our great creator, and his truth! ere memory fail and pleasure fly; or sun, or moon, or planet's light grow dark, or clouds return in gloom; ere vital spark no more incite; when strength shall bow, and years consume. ii. let us in youth remember him who formed our frame, and spirits gave, ere windows of the mind grow dim, or door of speech obstructed wave; when voice of bird fresh terrors wake, and music's daughters charm no more; or fear maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (28 of 76 [11/22/1999 11:51:55 am] to rise, with trembling shake, along the path we travel o'er. ill. in youth, to god let memory cling, before desire shall fail, or wane, or e'er be loosed life's silver string, for man to his long home doth go, and mourners gro

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

to hear the noise made by his hammer and other tools. then it would be in the same relation to this builder, as humanity at large is to the architect of the universe and the forces which work under his command. for the dog would then see only the materials coming together slowly and taking shape, finally forming a finished structure. humanity also sees the silent growth of plant, of beast and of bird, but is unable to understand what causes this physical growth and the changes in the visible universe, for it does not see the immense army of invisible workmen who are silently toiling in the soundless silence to bring about these results. nor do they respond to the call of anyone who has not the sign and the word of power, no matter how high his standing or station in the world. the churchm

FREEMASONS SATANISM AND SYMBOLISM

anings. then compare them with known satanic symbols so you can easily see from whence freemasonry receives her "supernatural insights" and her "spiritual light" the double-headed eagle the double-headed eagle is probably the most easily recognizable masonic symbol in the world, even more important than the square and compass/rule. they look like two eagles, but they are not. they are the phoenix bird of ancient egypt. remember that the brotherhood was known in ancient egypt as "the mystery schools" the current presidential seal has an eagle in it. the eagle replaced the phoenix(the original national bird) in 1841 as the national bird. the phoenix has been a brotherhood symbol since ancient egypt. the phoenix was adopted by the founding fathers for use on the reverse of the first official

tes after a design proposed by charles thompson, secretary of the continental congress. listen to the explanation from masonic author, manly p. hall, 33rd degree, k.t, in his book, the phoenix: an illustrated review of occultism and philosophy [before we begin, i find it highly interesting that hall would admit, by his use of this title, that freemasonry is occultic "among the ancients a fabulous bird called the phoenix is described by early writers. in size and shape it resembles the eagle, but with certain differences. the body of the phoenix is one covered with glossy purple feathers, and the plumes in its tail are alternately blue and red. the head of the bird is light in color, and about its neck is a circlet of golden plumage. at the back of its back the phoenix has a crest of feathe

in' then yes, i am a christian" bush parsed his words carefully, unlike a born again christian. bush has a lifetime membership in an illuminist masonic secret society called, skull& bones. the answer that bush gave is typical of an occultist. they claim to be born again. they are also filled with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoenix was the representative of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird

od who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird going back to egypt. this phoenix destroys itself in flames and then rises from the ashes. most occultists believe that the phoenix is a symbol of lucifer who was cast down in flames and who. will one day rise triumphant. this [belief] also relates to the raising of hiram abiff, the masonic 'christ" to prevent most people from associating the masonic eagle with the ancient phoenix, freemasons

people from associating the masonic eagle with the ancient phoenix, freemasons changed the phoenix to an eagle, and began to refer to it as an eagle. however, two masonic authors blow the lid off that change in symbolism. manly p. hall, in his book, the lost keys of freemasonry, states "these were the immortals to whom the term 'phoenix' was applied, and their symbol was the mysterious two-headed bird, now called an eagle, a familiar and little understood masonic emblem [p. 108; emphasis added] albert pike, in magnum opus, writes. the eagle was the living symbol of egyptian god mendes. and the representative of the sun [p. xviii] in one sentence, we see the admission that the phoenix bird of ancient satanic egypt was changed into the masonic eagle and then pike admits that the eagle is the

FULLER J F C SECRET WISDOM OF THE QABALAH

man cannot understand the revelation of mysteries. all that i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 12 the shell, the white, and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through the shell and presently soars into the air. thus does the static become the dynamic, the material the spiritual. if the shell is the exoteric principle and the yolk the esoteric, what then is the white? the white is the food of the second, the accumulated wisdom of the world centring round the mystery of growth, which each single individual must absorb before he can break the

ble world, and so seek to identify his essence with that of the higher substances; when in that condition, man does not recognize anything of the world of the senses. in that condition, man will find the evident bodies, in comparison with the intelligible substances, extremely insignificant, and see that the corporeal world is borne by the intelligible world, as if it were a ship on the sea, or a bird in the air. 18 in this state what we have called three-dimensional consciousness is rendered comatose, and with it a world which is both a reality and an illusion, a tangible thing and a mere reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundle

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

,despitetheprofit, waite didnotapprove of the new owners:'thepurchasers of sidmouthlodge, he noted in his diary 'came in the afternoon to see the furniture. they are all russian and believe in bolshevism (30 august1919).after his books, waite found his garden the hardest thing to be parted from. he enjoyed gardening and was fascinated by the garden'sinhabitants,whetherhis wife's cat, the abundant bird life, or the toads; eventhese seemed significant in a wider sense 'eventhetoads in my garden:-a greatcolony-havejewelled eyes which are outward signsofa grace that is somewhere to be foundwithin,and the new black kitten on the hearth has a spiritofdivine mischief, as in somewisealso an "annihilative" divine power (reviewofe.underhill,theophanies,intheoccultreview. december1916).butifhehad los

GILBERT THE MAGICAL MASON

al masonpyramid is a nubian carrying a basket on his head and a censer in his hands.inchaldea the angels were called igigi, that is, spirits of heaven, and are related to the ribu, the divine princes.thelower ea the demiurgos or world maker (the reflection ofea-divinewisdom) gave names and assigned duties to them. angels were associated with birds, and the home of angels was poetically called the bird's nest. in ancient rome civilization the divinities were largely beings of an angelic nature and function rather than gods, because they were themselves under control of a few higher deities such as jove and saturn.theromans believed in the genius loci, or guardian of a place, and in the 'lares publici, and 'lares domestici' of the home. zoroaster appears to have taught the existence of spiri

in that she is a vampire always seeking to kill infants, and again that she seeks to kill men also, and no man is safe who sleeps in a house alone, for he may be thus captured as adam was. she is also commonly called the wife of samael and thethedevil, and evil spirits137mother of shedim, and the ensnaress, maziquism. lilith meant a dust-cloud,butwas also translated as an owl, and as a screeching bird of night. naamah, the female demon, is the mother of many devils, her name means pleasure. she is said to have led astray uzza and azael, two of the beni elohim angels. asimon, the un-named one, is another devil of some repute, and no sex is apparent, in this case.thedevils are also said to have a special home in the moon; for evil spirits, night apparitions, and devils abide there. while on

55 bine, named from columba, the dove, is the human soul; she is constantly at the side of harlequin, is always obedient to his wish, is light, aerial and fairy-like, beautiful and pleasing;butshe herself has no magical power, she shines by his light, and is but a minor reflection of the spirit which overshadows thethe number four161personality.thekabalists used thebirdas an emblem ofthesoul, and bird's-nest as a symbol of heaven.theclown representstheearthly and fallible principleofman, hismind,intellect, desire and action; he is worldy-wise and cunning, often humorous,butoften related to lower thoughts feelings and actions: he has no magical power, and needs to be always supervised and checked, lest he sink into the paths of folly and sin.thepantaloon isthematerial body ofman,driven hith

ut 400b.c.,butwas still consulted even down to 200a.d.other famous oracular shrines were those of zeus at olympia and dodona; of apollo at delos, and the cave of trophoniusin bceotia, pausanias gives a full account of his visit to thelast;'mentioned oracle. there were also at a later date several notable roman oracles, of which mention may be made of those of faunus. fortuna, and of mars, where a bird, a woodpecker, is saidtohave delivered the messages.thesibyls the sibyls were a group of prophetic females who were' considered to be inspired by the gods; they were consulted byithe rich and powerful, by both the learned and the ignorant.a,large collection of their inspired messages have come down to us in greek words: these have been regarded with great interest because some of the verses a

question were written letter by letter on leaves placed in a row: these were then exposed to the wind during the recitation of a prayer to the gods. when this was concluded the letters on the leaves which remained in their places beingputtogether supplied the answer. alektromanteia a place was covered with dust, and all the letters were written in the dust and a grain of cornputin each. a fasting bird, a cock, was then set loose there after magical preparation, and the letters from which it ate the corn were formed into words giving the required answer.204themagical masonkokkinomanteia this method was used to discover thieves: they suspended a sieve by a thread, then prayed for help from the gods, and recited the names of suspected persons, and he at whose name the sieve rotated was deemed

kneeling upon the bull, which is crouched down; mithras, wearing the pointed phrygian cap (ofliberty, tunic, and a cloak, stabs the bull with a dagger near its right shoulder. this scene is in a cave; a scorpion seizes the testesofthedying bull, while a dog laps up the blood flowing from a stab wound. a dog, the companion of mithras, is seen in the foreground as if barking up at the dying bull; a bird like a crow is seen above; he is the messenger of ormuzd: ears of corn springing from the tail of the animal or from beside it, show the good gifts resulting from the sacrifice.insome cases torch-bearers stand one on each side of the bull, their names, cauti and cautopati, are words of unknown meaning; instances are referred to in which these figures hold emblems of the equinoctial signs 255

d by any individual ego (see origencontracelsum,vi, 22.)theold christian fathers are answerable for the assertion that the admission to the first grade of mithra was marked by terrible trials by fire, air and water; but these are doubtful authenticity, for so many mithraic caves were of too small a size to make it possibletocarry out elaborate tests.1. the1stgrade ofraven;its name was due to this bird being sacred to the sun.2. the 2ndgradeofgryphiushas been called the man of the secret or the occult man.3. in the 3rd grade of milesor soldier we know from tertullian that a crown was offeredtothe aspirant, who refused it saying,'no,mithras is my crown, and he never after could wear a garland on the head.4. in the 4thgradeofthe lionwe read that the aspirant's hands and lips were anointed wit

states that in the 18th century the people reverenced certain white stones, loaf255 shaped, and bathed them with milk, anointed them with butter, and at christmas times washed them with beer.thescandinaviane ddaor book of legends refers to a sacred white stone which was venerated, and oaths were taken upon it.farin the wilds of africa were found in the ruins of zimbabwe curious stone pillars with bird-headed tops; these may have been related to horus of egypt, often seen hawk255 headed.theroman catholic church found it difficult to abolish the worship of stones in europe, and so several church councils condemned the practice; the council of arles held in 452, the council of tours in 567, nantes, 658, and that of toledo in 681.thecouncil of tours ordered the exclusion from the churches of a

GILBERT THE SORCERER AND HIS APPRENTICE

paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osiris. the phoenix or bennu.thereformation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength

ions, and to find therein the central point- the invariable and immovable central point 255 typifying the divine creator, from whom radiate all diversity; that diversity being all still himself, teaching us the oneness of things, teaching us the trinity in unity, and teaching us the higher pantheism, and that they are all one- three aspects of the same truth. so in the egyptian zodiac we find the bird-formed deity, symbol of the supreme creator, occupying the centre; in the hindu zodiac we find the man in the attitude of prayer generally, and half-hidden by clouds; but in many of them, and also in the chinese, we find the man, or sometimes the dragon, occupying the centre. in all of these we find the one, the three, and the multiple; and radiating out from that centre we find these various

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

f light will surround you. another variation to use is to visualise a laser which shoots down energies which are unsympathetic to your development. the adaptations are endless. familiars a rather fun technique is to create your own elementals. the way to do this is to visualise the four elements and attribute to each of them a small creature. you may use a salamander for fire, a frog for water, a bird for air and a mouse for earth it is totally up to you. you can even manifest creatures from fantasy or mythology. you can even name them. you can, and indeed should, spend regular sessions visualising each creature, giving them power and programming them to respond in unique gnostic theurgy page 181 ways to psychic attacks. you can create a division of labour, whereby each creature responds t

dies, it does not go to heaven, the lands of the creator or to some elysium gardens, it returns to the wave. there is no separate or discrete individuality in the wave, only a constant repetition of life and death, returning to the earth is the nature of the cycle. however, for man to spiritually mature, he must break free from the earth. as a child breaks free from the bosom of its mother, as a bird throws its children out of the nest so they may grow, so man must struggle for liberation. it is the greatest in, the only one that cannot be forgiven, to stay at the bosom of mother earth. for to stay in the relative safety of the earth is to destroy the only opportunity for immortality, the new man. the new man is the birth of the true self, the overman. he has broken free from the eternal

GOETIA LUCIFERIAN

e hidden and black arts, and is an author (creator) of bloodshed and manslaughter. glasya-labolas is a demon of cursing, whom causes situations of danger to occur. also being a spirit of divination, he may bring the union of friends and foes as well. glasya-labolas commands 36 legions of spirits as well. z bune bune/bime is a duke, who appears as a dragon with three heads one like a dog, one as a bird and the other as a man with black eyes. bune is a shade gatherer, under the form of azrael the angel of death. bune gathers shades unto one place, or sepulcher that they may reside in your place of dwelling, gathering knowledge and impulses from beyond the grave in the dreaming state. bune brings knowledge of how one may become better, and grow in experience and wisdom. he governs 30 legions

onomy. when one summons stolas this spirit often appears in the black mirror as a raven, which interestingly enough symbolizes hidden wisdom and the darker realms, thus one assumed as a god form by invocation, allows a very interesting prose into the concepts of astronomy and spiritual impulses of that particular spirit. k phenex phenex (also pheynix) is a great marquis who appears like a phoenix bird, who has a voice of a child. phenex creates a form of music which is something described as a child s chorus, a very beautiful and entrancing form of song from which the magician must command phenex to take human shape. if willed to by the magician, this spirit will take human form in the black mirror. phenex is a poet and inspires the magician to write and create tomes and works. phenex also

ion, with flaming eyes. the speech of alloces is very hoarse and loud. he teaches and instructs in the art of sciences and brings very good familiars to who seeks to learn the use of planets in ones initiation. he rules over 36 legions and may cause the sorcerers enemy to grow paranoid with the movements of the moon, if the magician wishes =1 camio camio/caim is a great president who appears like bird who may then take the shape of a man who carries a sword. the days after caim is called one will notice often an increased visitation and appearance of birds, who children may notice something strange or disturbing about. one may seek a diviniation with camio through ashes and fire, who appears in burning coals. camio teaches the art of astral projection, shape shifting and flying in the drea

and will not harm then the magician. he governs 36 legions of spirits. andrealphus andrealphus is the sixty-fifth spirit who is a mighty marquis, who comes forth as a beast or jester spirit who is like a peacock, who speaks in tongues with two voices (high and low) at the same instance. he is a spirit of the infernal sabbat, who shall carry thee forth in astral and dreaming flesh in the form of a bird. andrealphus teaches astronomy and such sciences. if the magician desires it, andrealphus will 69 take human shape. he governs 30 legions of infernal spirits$ cimejes cimejes/cimeies/kimaris is the sixty-sixth spirit. he is a powerful marquis who appears in the form of a warrior who rides upon a large black horse. this spirit rules over all spirit who are haunters of africa, and governs 20 le

circle or black mirror, from which then the sorcerer should immolate the self in this daemonic force the isolated and immortal psyche& decarabia decarabia is the sixty-ninth spirit of solomon, who appears as a burning and flaming pentacle, then at the command of the magician takes the shape of a man. decarabia instructs the sorcerer on astral and dream shape shifting, how one may transform into a bird or bat, to fly forth and discover darker places of the earth, as well as coming before the magician and acting in the natural way in which birds do. decarabia teaches also the use of stones and elements in sorceries. he governs 30 legions of spirits and is a mighty marquis. 72* seere seere/sear/seir is the seventieth spirit who is a might and powerful prince, who is under amaymon, the king of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

many attempts, none of them particularly convincing, have been made to explain the assumed calendrical function of these figures.19 all that could really be said for sure was that they had a peculiar, bloodless, cartoon-like quality, and that there was something coldly mathematical, almost machinelike, about the way they seemed to march in regimented lines towards viracocha. some apparently wore bird masks, others had sharply pointed noses, and each had in his hand an implement of the type the high god was himself carrying. the base of the frieze was filled with a design known as the meander a geometrical series of step-pyramid forms set in a continuous line, and arranged alternately upside down and right side up, which was also thought to have had a calendrical function. on the third col

e crests constituting the ears and the upper part of the necks the tusks. the creatures thus formed still looked like elephants to me, perhaps because a characteristic visual trick the sculptors of tiahuanaco had employed again and again in their subtle and otherworldly art had been to use one thing to depict another. thus an apparently human ear on an apparently human face might turn out to be a bird s wing. likewise an ornate crown might be composed of alternate fishes and condors heads, an eyebrow a bird s neck and head, the toe of a slipper an animal s head, and so on. members of the elephant family formed out of condors heads, therefore, need not necessarily be optical illusions; on the contrary, such inventive composites would be perfectly in keeping with the overall artistic charact

. 6 contemporary account cited in mysteries of the mexican pyramids, p. 6. graham hancock fingerprints of the gods 116 in a sacred sanctuary in the mixtec capital achiotlan? we know of this curious object through the writings of a sixteenth-century eyewitness, father burgoa: the material was of marvellous value, for it was an emerald of the size of a thick pepper-pod [capsicum, upon which a small bird was engraved with the greatest skill, and, with the same skill, a small serpent coiled ready to strike. the stone was so transparent that it shone from its interior with the brightness of a candle flame. it was a very old jewel, and there is no tradition extant concerning the origin of its veneration and worship.7 what might we learn if we could examine this very old jewel today? and how old

of tikal, was found to contain a representation of this scene.15 similar images appear throughout the valley of the kings in upper egypt, notably in the tomb of thutmosis iii, an eighteenth dynasty pharaoh.16 is it a coincidence that the passengers in the barque of the dead pharaoh, and in the canoe in which double comb makes his final journey, include (in both cases) a dog or dogheaded deity, a bird or bird-headed deity, and an ape or ape-headed deity?17 the seventh stratum of the ancient mexican underworld was called teocoyolcualloya: place where beasts devour hearts .18 is it a coincidence that one of the stages of the ancient egyptian underworld, the hall of judgement, involved an almost identical series of symbols? at this crucial juncture the deceased s heart was weighed against a f

any the dead ruler. we learn more of the mythological significance of dogs in part v of this book. 16 details are reproduced in john romer, valley of the kings, michael o mara books limited, london, 1988, p. 167, and in j. a. west, the traveller s key to ancient egypt, harrap columbus, london, 1989, pp. 282-97. 17 in the case of ancient egypt the dog represents upuaut, the opener of the ways, the bird (a hawk) represents horus, and the ape, thoth. see the traveller s key to ancient egypt, p. 284, and the ancient egyptian book of the dead, pp. 116-30. for ancient central america see note 15. 18 pre-hispanic gods of mexico, p. 40. 19 the egyptian book of the dead (trans. e. a. wallis budge, arkana, london and new york, 1986, p. 21. graham hancock fingerprints of the gods 146 and believed by

living creature so that they too might be saved, the lord then sent the flood: in the selfsame day entered noah and ham and japheth, the sons of noah, and noah s wife, and the wives of his sons with them, into the ark they and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. and they went in unto noah into the ark, two and two of all flesh wherein is the breath of life. and they that went in, went in male and female of all flesh, as god had commanded, and the lord shut them in. and the flood was upon the earth; and the waters increased and bare up the ark, and it was lifted up above the earth. and the waters prevailed, and were increased greatly up

ated closely and directly with ra-atum, of whom the ancient texts said, you became high on the height; you rose up as the benben stone in the mansion of the phoenix. 11 mansion of the phoenix described the original temple at heliopolis where the benben had been housed. it reflected the fact that the mysterious object had also served as an enduring symbol for the mythical phoenix, the divine bennu bird whose appearances and disappearances were believed to be linked to violent cosmic cycles and to the destruction and rebirth of world ages.12 connections and similarities driving through the suburbs of heliopolis at around 6:30 in the morning i closed my eyes and tried to summon up a picture of the landscape as it might have looked in the mythical first time after the island of creation13 the

supposedly spoken by the king himself, confided, i am this one who has escaped from the coiled serpent, i have ascended in a blast of fire having turned myself about. the two skies go to me.10 and in utterance 669 it was asked, wherewith can the king be made to fly-up? the reply was given: there shall be brought to you the hnw-bark [italicized word untranslatable] and the [text missing] of the hn-bird [italicized word untranslatable. you shall fly up therewith. you shall fly 5 ibid, p. 227, utt. 572. 6 ibid, p. 297, utt. 688: atum has done what he said he would do for this king; he ties the rope-ladder for him. 7 the gods of the egyptians, volume ii, p. 241. 8 the ancient egyptian pyramid texts, p. 70, utt. 261. 9 ibid, p. 97. 10 ibid, p. 107. graham hancock fingerprints of the gods 356 up

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ian oto, which appears to use valid magical currents to pursue the hideous old ones of h.p. lovecraft s fictional cthulhu mythos. phil dick s last efforts were marred by insipid trivial ufo cult channelings- the kind of stuff that was old hat to hardened ufologists by the late 1950s. compare phil dick s musings in the last testament with, for example, the mark probert or dick miller or gloria lee bird materials of ufo contactee lore. the magick of the black lodge can be defined and thus identified in only one way and by one set standard: the subversion of the true will. this is the essence of black magick, and is its only true definition. aleister crowley explained it this way: the magical will is in its essence twofold, for it presupposes a beginning and an end, to will to be a thing is t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

b. and moe, no. 13, and most vividly in scotland (chambers, p. 54-5. or the changeling's unfailing formula (pp. 469. 927, was that conveyed from denmark to scotland, from ireland to hesse? was the legend of the willow that has never heard a cock crow (p. 1243) handed over by the romans to the poles; and the myth of the thunder-bolt by the greek to the slav, by the slav to the german? did a little bird always pick up the legendary seed, and lug it over hill and dale to other lands? i believe myth to be the common property of many lands, that all its ways are not yet known, but that it is properest to that nation with whose gods it closely coalesces, as a word common to several languages may best be claimed by that one which can explain its root. the legend of tell relates no real event, yet

haedrus makes the divine messenger alone, the god of roads and highways, pass the night with mortals (mercurium, hospitio mulieres olim duae illiberali et sordido receperant. but demeter also is at times represented as travelling and associating with men, as would be natural for all mothers of gods; aesop in fab. 54 makes demeter travel with a swallow and an eel, but when they came to a river the bird flew up, the fish slipt into the water, and what did demeter do? with the indians it is principally brahma and vishnu that visit the earth. in a lithuanian legend perkunos walks the earth at the time when beasts yet spoke; he first met the horse, and asked his way' i have no time to shew thee the way, i have to eat' hard by was an ox grazing who had heard the traveller's request' come, strang

he old beggar-man= wuotan, gets a night's lodging from a poor woman, and on leaving in the morning lets her dabble in the wishing business, which turns out ill for the envious neighbour. thiele (danmarks folkesagn 2, 306) finds the very same myth in fiinen, and here the traveller is peter again: the norwegian tale makes the lord god and peter come to dame gertrude and turn the stingy thing into a bird (p. 673. there is a popular joke about christ and peter being on a journey, and the saviour creating the first bohemian; and a netherl. tale preface^"1 (wodan'a p. xxxvii) about their putting up at an ogre's house in a wood, and being concealed by his compassionate wife, an incident that occurs in many other tales. afzelius (sagohafder 3, 155, while he proves the existence of these legends of

goth, vait, being dropt; we must therefore assume an older dfelsco and dfocso'i^ the singer and the godhke seer [ixdvtlbird, as drjs(t>i/ is from del8(o, and our nahtigala from galan, canere. if dot86faculty, as in 7ron]t7, i.e, faber^ that ei'5w i see, and delsu i sing, both change ei into ot proves no connexion between them, the change being common

f the tree that now, but a feeble twig, shoots out of the wall of a tower: should the sapling wither or be cut away, the hope of release is put off till it sprout white l.idies: redemption. 969 anew and be grown a tree (d. sag. nos. 107^ 223. other conditions aggravate tlie difficulty: the cherry-stone, out of which the seedling is to sprout, must be carried into the chink of the wall by a little bird (bechst. franken 191; among the stones a douhle firtree must spring out of one root, and when it is 100 years old, two unmarried persons must hew it down on st. wunibald's day, the stouter stem shall slide down the hill in a sledge on st. dagobert^s day, and out of its planks the deliverer's cradle be made (mone's auz. 3, 91; the walnut-tree is now but a fiuger high, whose planks are to form

halt das fiir den zwickel, so vert (starts) der zwickel her dan. das krut haist 'herba meropis' daz spricht hdmlieckelknd, und haist in der zoberbuch' chora' und wer nit guet daz man es gemainklich erkant, wan es giint sloss gegen im uff (not good to be generally known, for locks fly open before it, damit smidet nieman, wan der gevangen lyt uf den lip' the pecker was esteemed a sacred and divine bird (p. 673; even pliny 10, 18 reports the myth' adactos cavernis eorum a pastore cuneos, admota quadam ab his herba, elabi creditur vulgo. trebius auctor est, clavum cuneumve adactum quanta libeat vi arbori, in qua nidum habeat, statim exsilire cum crepitu arboris, cum insederit clavo aut cuneo^ that the woodpecker specially is acquainted with the magic virtues of herbs, appears from other tales

the rock-splitting shamir, which solomon procured in the following way [to get stone] for his buildings. he had search made for the nest of a iroodcock (grouse) with chicks in it, and had it covered over with white crystal. the woodcock came, and finding it could not get at its young fetched the shamir, and was placing it on the glass, when solomon's messenger set up a loud cry that startled the bird and made it drop the shamir, and the man took it with him (majer's myth. wtb. 1, 121. the gesta roman, tells nearly the same story of the ostrich and his fetching tho blaster worm thumare (grass's transl. 2, 227. 974 translation. in oculos impetum faciat' and 27, 10, 60 'tradunt noctu effodiendas, quoniam pico martlo impetum in oculos faciente, interdiu periculosum sit' that root of explosive

devil resemble both animals more (see suppl. foremost among birds comes the raven, whose form the devil is fond of assuming, ls. 3, 256 'der ungetriuwe hellerahe' ottoc. 298. sos* volgen wir niht dem swarzen raben' rol. 33, 23' volget dem swarzen raben niht^ karl 19' c'est uns deables, uns corhiax/ ren. 28284. the black raven sent out by noah is called the foe (feond, ceedm. 87, 11. not only the bird's colour, cunning and quickness, but his old connexion with wuotan (p. 671) might, as in the case of the wolf, confirm the notion. in ceedm. 188, 6 the full odinic epithet ivcelceosig (stragem eligens, pertaining to the god's messenger-maidens (p. 417, seems archaically applied to the raven; it is true, even jerome's commentary on job 38, 41 had already in a far-fetched way made the (black) r

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ilot, they prayed, sacrificed, and suddenly disappeared. when the rest came to land, a voice sounded in the air, saying the devout sisuthros had been taken up to the gods; but they were left to propagate the human race. their vessel down to recent times lay on the mountains of armenia.2 coins of apamea, a city in phrygia, show an ark floating on the water, with a man and woman in it; on it sits a bird, another comes flying with a twig in its claws. close by stand the same human pair on firm land, holding up their right hands. beside the ark appear the letters nfl (noah, and this apamea is distinguished by the by-name of /a/3o>to. 3 according to greek legend, zeus had determined to destroy mankind; at the prompting of prometheus, deucalion built an ark, which received him and pyrrha

morning they drive their cattle to pasture over the remains of these fires, as a specific against murrain, magic and milk-drought, yet also against hailstroke and lightning. the lads who lighted the fires go from house to house collecting milk. on the same midsummer eve they fasten large burs and mugwort (that is to say, kupoles) over the gate or gap through which the cattle always pass. now at a bird s-eye view we perceive that these fires cover nearly all europe, and have done from time immemorial. about them it might seem a great deal more doubtful than about waterlustration (pp. 585. 590, whether they are of heathen or of chris tian origin. the church had appropriated them so very early to herself, and as beleth and durantis shew, had made them point to john; the clergy took some part

brazen eagle fixed on the top of his palace at achen (aix, and there was some connexion between it and the wind; kicherus 3, 71 (pertz 5, 622) relates the inroad of the welsh (gauls) in 978: aeneam aguilam, quae in vertice palatii a karolo magno acsi volans fixa erat, 4 in vul- 1 the giants often put on the arnar ham (erne s coat: thiazi in sn. 80. 82, suttungr in sn. 86* day also was imaged as a bird, who dug his claws into the clouds. 1 scott s pirate, edinb, 1822. 4 it ought not to be overlooked here, that at the west door of osin s hall there 634 elements. turnum converterunt. nam german! earn in favonium (up. germ, fohn) converterant, subtiliter significantes gallos suo equitatu quandoque posse devinci. the meaning seems to be, that the french turned the eagle s head to the south-east

4 elements. turnum converterunt. nam german! earn in favonium (up. germ, fohn) converterant, subtiliter significantes gallos suo equitatu quandoque posse devinci. the meaning seems to be, that the french turned the eagle s head to the south-east, the germans to the west, to signify that like the storm they could make a raid (ride, that is what equitatus comes to) upon the country toward which the bird s head was directed. dietmar of merseburg s account 3, 6 (pertz 5, 761) is as follows: post haec autem imperator ordinavit expeditionem suam adversus lotharium regem karelingorum, qui in aquisgrani palatium et sedem regiam nostrum semper respicientem doininium valido exercitu praesumpsit invadere, sibique versa aquila designare. haec stat in oriental! parte domus, morisque fuit omnium hunc lo

point to each other; ai/eyiio (wind) and aero (eagle) are likewise from one root ao&gt, a?^u. 2 according to horapollo 2, 15 a sparrowhawk with outspread wings represents the wind. eagle, falcon, vulture, sparrowhawk, are here convertible birds of prey. the indian garuda, king of birds, is at the same time the wind. the o.t. also thinks of the winds as winged creatures, without specifying the bird, 2 sam. 22, 11: rode on the wings of the winds; ps. 18,11. 104,3: volavit super pennas ventorum, which also hung a wolf, and over it an eagle (drupir brn yfir, saein. 41 b, and that the victorious saxons fixed an eagle over the city s gate, supra, p. 111. 1 festus: aquilo ventus a vehementissinio volatu ad iiistar aquilae appellatur; conf. hesychius, d/a/)6s 6 poppas. 2 wackernagel on ablaut

berfloug die vettacha dero windo; and martina 7c has, in allusion to the biblical phrase, der uf der winde vedern saz/ the expression used by herbort 17091, der wint liez ouch dare gan/ shews that the poet imagined it either flying or riding (see suppl. the finns call the eagle icokko (kotka; but a poem descriptive of the northstorm begins: came the eagle on from turja, down from lappmark sinks a bird/ and ends: neath his wing a hundred men, thousands on his taips tip, ten in every quill there be] and in a mod. greek folk-song the sparrowhawk (as in horapollo) calls upon the winds to hush: a-rrb ra rpifcop^a ftovva lepdfci ecrvpe xaxta* trai/rer, ae/36, tra-vjrere ajro^re k axxr/v fjuav /3/oasm. 2 the winds are under the bird s command, and obey him. in another song the mother sets three t

side of holda. the lettish riddles, putns skreen, spahrni pill/ and putns skreen, spalwas putt ;l mean a rain-cloud and a snow-cloud. in switzer land vulgar opinion looks upon avalanches as ravening beasts, on whom (as on fire) you can put a check (see suppl. 4. eaeth. of the goddess, and her various names, we have spoken already: nerthus p. 251, erda p. 250, fairguni p. 172. 256, erce p. 253, 1 bird flies, wings drip. bird flies, feathers drop. stender s gramm. 260. 642 elements. hludana p. 256, and others; in which the ideas of the ancients about terra, gaia, ops, rhea, cybele, ceres repeat themselves. on p. 303 the indian prithivi was compared with freyja, and the closest kinship exists between freyr and niorsr (the male nerthus. but also the bare element itself, the molte (mould, pulv

pictured winged gods, the hebrew winged angels, the old german a maiden with swan s wings. the norse gods and giants put on an eagle s coat, arnar-hamf p. 633n, the goddesses a falcon s coat, vals-ham, p. 302. wind is described as a giant and eagle, p. 633, and sacred eagles scream on the mountains: orn gol aria, 670 teees and animals. arar gullo/ seem. 142a 149a. wolfram thinks of the earth as a bird, when he says, wh. 308, 27: so diu erde ir gevidere rert unde si der meie lert ir muze alsus volrecken (see suppl. domestic fowl available for sacrifice, notably the cock and the goose, have but few mythic aspects that i know of. fire is decribed as a red cock (p. 601: h. sachs has the phrase to make the red cock ride on one s rooftree/ and the danes den rode hane galer over taget/ the red co

HANDBOOK OF EGYPTIAN MYTHOLOGY

scenes and inscriptions have been used to reconstruct the daily ritual that went on in every egyptian temple. this ritual was influenced by the concept of the daily rebirth of the sun god and by the myth of the death and resurrection of osiris.51 some episodes from the osiris myth are shown in the temple of seti i, with the king in the role of horus. these include a very rare depiction of isis in bird form magically conceiving horus by sexually arousing her murdered husband. this was a moment of triumph and hope, but it was still not intended to be seen by any but the highest grade of priests. the murder of osiris was not shown on the walls of seti s temple, but he was celebrated as a dead god in a remarkable building known as the osireion (see figure 6).52 this was built in the style of a

ion. 58 handbook of egyptian mythology emergence of the creator summary: the creator attains consciousness and becomes lonely. he/she differentiates the elements of chaos by speaking their names. the first light or the first sound begins the process of creation. the creator appears as the sun god. he may be born to a cow, emerge from a lotus on the water or from an egg, or alight in the form of a bird on the first mound of solid land. the creator was the unique one in the nun who existed in this womblike environment as one who is in his egg. the creator was in an inert state, yet this state contained the potential for all life. passages in the coffin texts stress that the self-created god came into being alone. for a group-oriented culture such as that of the egyptians, such loneliness mus

der. egyptian cosmogonies (creation accounts) often combine several different traditions about the creator, but rarely in any kind of temporal framework.3 the first act of the creator might be an exhalation of breath or a great cry. the first light came with the first appearance of the creator as the life-giving power of the sun. this manifestation could be pictured as an eye, a child, or a fiery bird. in coffin texts spell 75, although the creator is still alone in the nun, he/she sends out his/her eye to illumine the darkness and search for other life. another image of the first sunrise was a blue lotus rising above the surface of the nun (see lotus in deities, themes, and concepts. from the new kingdom onward, a naked child or a ram-headed figure was shown sitting in the lotus to repres

cow and was considered the mother of all the primeval beings, including apophis. mehet-weret was envisaged as giving birth to the sun child and lifting him up on her horns. a new kingdom hymn tells us that with the first light the sky became like gold and the primeval waters like lapis-lazuli. mythical time lines 59 the sun might also be thought of as emerging from a cosmic egg laid by a primeval bird (see under birds in deities, themes, and concepts) or, less often, by a snake or a crocodile. the role of the primeval bird could also be to break the silence. some cosmogonies allude to a goose known as the great honker or cackler whose strident cry was the first sound. the shining benu bird (see benu bird in deities, themes, and concepts) brought both the first noise and the first light to

silence. some cosmogonies allude to a goose known as the great honker or cackler whose strident cry was the first sound. the shining benu bird (see benu bird in deities, themes, and concepts) brought both the first noise and the first light to the nun. the creation myths inscribed in the edfu temple give this role to a falcon, who alights on a floating mass of vegetation. alternatively, the first bird was said to have found a resting place on the first mound of dry land. the creator could not become fully active until there was a place in which to exist. at this stage, the nun was thought of as a great swamp from which the first land, the primeval mound, suddenly emerged. this mound could be personified as the god tatjenen, the rising land. tatjenen, who was often identified with ptah, cou

od tatjenen, the rising land. tatjenen, who was often identified with ptah, could also be called the father of the creator.4 one of the sacred books at edfu was the book of the mounds of the first time. this presents a primeval landscape of mounds, water, and reeds 60 handbook of egyptian mythology figure 11. a pyramidion from a late period tomb showing the creator god atum with the primeval benu bird. the pyramidion itself may represent the primeval mound (courtesy of geraldine pinch) that is close to what the nile valley must have looked like before it was settled by the first egyptians.5 the creator could now begin the work of creating the world and its inhabitants. creation summary: at different periods and in various theological centers, a number of deities could be identified with th

ied each in the place where she found it. the penis of osiris had been eaten by fish, so she had to replace this with a model.36 some parts of plutarch s narrative have few parallels in egyptian sources, but from the pyramid texts onward, isis is presented as a grieving wife searching the country for her murdered husband. isis is usually helped by her sister, nephthys, and both goddesses may take bird form to carry out the search. when isis finds the body or its parts, she restores them to wholeness. this originally seems to have meant that isis was able to reverse the putrefaction of the flesh so feared by the egyptians. by the end of the second millennium bce, the idea of the mutilation of the body by seth was firmly established. this concept was greatly elaborated in the ptolemaic and r

n, even though this emotion is conveyed by formalized gestures of mourning, such as beating the brow. isis already knows that she is destined to bear a child who will be king. in order to bring this about, she has to revive the sexual powers of osiris, just as the hand goddess aroused the penis of the creator to create the first life. a relief at abydos shows the all-important moment when isis in bird form uses her wings to fan the breath of life into osiris. hymns celebrate the exaltation of isis when she knows that she has conceived the child who is king even in the egg. summoned by her cry of triumph, other deities acknowledge and bow down to the unborn horus. at some point, the myth of the death of osiris and the restoration of his body by isis was combined with the cult of anubis as p

HEAVEN HELL

down to us. in one of the oldest copies of per-em-hru, i.e, in the papyrus of nu, 1 is a vignette of the seven arits, or divisions of sekhet-aaru; the portion shown of each arit is the door, or gate, which is guarded by a gatekeeper, by a watcher, who reports the arrival of every comer, and by a herald, who receives and announces his name. all these beings save two have the head of an animal, or bird, on a human body, a fact which indicates the great antiquity of the ideas that underlie this vignette. their names are- arit i. gatekeeper. sekhet-hra-asht-aru. watcher. semetu. herald. hu-kheru. p. 29 click to view the seven arits, each with its gatekeeper, its watcher, and its hera.ld p. 31 arit ii. gatekeeper. tun-hat. watcher. seqet-hra. herald. sabes. arit iii. gatekeeper. am-huat-ent-pe

59 click to view sekhet-hetepet (from the papyrus of anhai--xxiind dynasty) p. 61 click to view sekhet-hetepet (from the turin papyrus-ptolema c period) p. 63 added scenes in which he is depicted doing these things; and the lower part of the picture in the papyrus has been modified considerably. in the second division it may be noted that nebseni is seen laying both hands on the back of the bennu bird; there is no authority for this in the older copy of the picture. in the illustration on p. 55, which is reproduced from the coffin of sen, in the british museum (no. 30,841, a still simpler form of sekhet-hetepet is seen; here we have only nine eyots, which are grouped together, and no inscription of any kind. still further modifications were introduced into the pictures of sekhet-hetepet dr

l. i, p. 31, gods armed with knives, and connected with the harvest, gods of the seasons, each holding a notched palm-stick, the god of the year, the gods of sothis and orion (vol. i, p. 32) osiris-unnefer, akhabit, anubis, the "eater of the ass" 1 etc. to the left of the boat are six deities, each with a phallus in the form of a knife, the double god horus-set (vol. i, p. 29, various animal- and bird-headed gods, goddesses both with and without uraei on their heads, the "crook (mest) of osiris, the serpent-protector of osiris, and so on. the gods on the right of afu-ra are they who give him "the seasons, and the years which are in their hands" and so soon as he speaks to them "they have life through his voice; he, moreover, tells them what to do, and he orders that the herbs of the field

HELENA BLAVATSKY THE KEY TO THEOSOPHY

f advanced age, who are always found suffering from feebleness of recollection. when, therefore, we remember that which we know about the physical and the spiritual principles in man, it is not the fact that our memory has failed to record our precedent life and lives that ought to surprise us, but the contrary, were it to happen -ooo- why do we not remember our past lives? q. you have given me a bird's eye view of the seven principles; now how do they account for our complete loss of any recollection of having lived before? a. very easily. since those principles which we call physical, and none of which is denied by science, though it calls them by other names-namely, the body, life, passional and animal instincts, and the astral eidolon of every man (whether perceived in thought or our m

HP LOVECRAFT A DARK LORE

e of luminosity in the crazily angled stone. he had tried to look away from it, but some obscure compulsion drew his eyes hack. was there a subtle phosphorescence of radio-activity about the thing? what was it that the dead man 's notes had said concerning a shining trapezohedron? what, anyway, was this abandoned lair of cosmic evil? what had been done here, and what might still be lurking in the bird-shunned shadows? it seemed now as if an elusive touch of foetor had arisen somewhere close by, though its source was not apparent. blake seized the cover of the long-open box and snapped it down. it moved easily on its alien hinges, and closed completely over the unmistakably glowing stone. at the sharp click of that closing a soft stirring sound seemed to come from the steeple's eternal blac

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ok and had young moulton run back to the camp to dispatch it by wireless. this was my first word of the discovery, and it told of the identification of early shells, bones of ganoids and placoderms, remnants of labyrinthodonts and thecodonts, great mosasaur skull fragments, dinosaur vertebrae and armor plates, pterodactyl teeth and wing bones, archaeopteryx debris, miocene sharks teeth, primitive bird skulls, and other bones of archaic mammals such as palaeotheres, xiphodons, eohippi, oreodons, and titanotheres. there was nothing as recent as a mastodon, elephant, true camel, deer, or bovine animal; hence lake concluded that the last deposits had occurred during the oligocene age, and that the hollowed stratum had lain in its present dried, dead, and inaccessible state for at least thirty

off victoria land and our camp days at mcmurdo sound that we shuddered to think of it here, where such things ought not to be. to be brief- it was simply the raucous squawking of a penguin. the muffled sound floated from subglacial recesses nearly opposite to the corridor whence we had come- regions manifestly in the direction of that other tunnel to the vast abyss. the presence of a living water bird in such a direction- in a world whose surface was one of age-long and uniform lifelessness- could lead to only one conclusion; hence our first thought was to verify the objective reality of the sound. it was, indeed, repeated, and seemed at times to come from more than one throat. seeking its source, we entered an archway from which much debris had been cleared; resuming our trail blazing- wi

HP LOVECRAFT THE STREET

the plain to the north. in the place of conical hats and small-swords, of lace and snowy periwigs, there were cobblestones over which clattered many a blooded horse and rumbled many a gilded coach; and brick sidewalks with horse blocks and hitching-posts. there were in that street many trees: elms and oaks and maples of dignity; so that in the summer, the scene was all soft verdure and twittering bird-song. and behind the houses were walled rose-gardens with hedged paths and sundials, where at evening the moon and stars would shine bewitchingly while fragrant blossoms glistened with dew. so the street dreamed on, past wars, calamities, and change. once, most of the young men went away, and some never came back. that was when they furled the old flag and put up a new banner of stripes and s

HP LOVECRAFT THE TERRIBLE OLD MAN

n that kingsport people talked all that spring and summer about the three unidentifiable bodies, horribly slashed as with many cutlasses, and horribly mangled as by the tread of many cruel boot-heels, which the tide washed in. and some people even spoke of things as trivial as the deserted motor-car found in ship street, or certain especially inhuman cries, probably of a stray animal or migratory bird, heard in the night by wakeful citizens. but in this idle village gossip the terrible old man took no interest at all. he was by nature reserved, and when one is aged and feeble, one s reserve is doubly strong. besides, so ancient a sea-captain must have witnessed scores of things much more stirring in the far-off days of his unremembered youth. 1998-1999 william johns last modified: 12/18/19

HP LOVECRAFT THE WHITE SHIP

nied my wish, saying, into thalarion, the city of a thousand wonders, many have passed but none returned. therein walk only daemons and mad things that are no longer men, and the streets are white with the unburied bones of those who have looked upon the eidolon lathi, that reigns over the city. so the white ship sailed on past the walls of thalarion, and followed for many days a southward-flying bird, whose glossy plumage matched the sky out of which it had appeared. then came we to a pleasant coast gay with blossoms of every hue, where as far inland as we could see basked lovely groves and radiant arbors beneath a meridian sun. from bowers beyond our view came bursts of song and snatches of lyric harmony, interspersed with faint laughter so delicious that i urged the rowers onward in my

blowing from over the flowery meadows and leafy woods brought a scent at which i trembled. the wind grew stronger, and the air was filled with the lethal, charnel odor of plague-stricken towns and uncovered cemeteries. and as we sailed madly away from that damnable coast the bearded man spoke at last, saying "this is xura, the land of pleasures unattained. so once more the white ship followed the bird of heaven, over warm blessed seas fanned by caressing, aromatic breezes. day after day and night after night did we sail, and when the moon was full we would listen to soft songs of the oarsmen, sweet as on that distant night when we sailed away from my far native land. and it was by moonlight that we anchored at last in the harbor of sona-nyl, which is guarded by twin headlands of crystal th

ness, with steepled towns nestling in verdant valleys, and with the golden domes of gigantic cities glittering on the infinitely distant horizon. and i viewed by moonlight the sparkling sea, the crystal headlands, and the placid harbor wherein lay anchored the white ship. it was against the full moon one night in the immemorial year of tharp that i saw outlined the beckoning form of the celestial bird, and felt the first stirrings of unrest. then i spoke with the bearded man, and told him of my new yearnings to depart for remote cathuria, which no man hath seen, but which all believe to lie beyond the basalt pillars of the west. it is the land of hope, and in it shine the perfect ideals of all that we know elsewhere; or at least so men relate. but the bearded man said to me, beware of thos

of all that we know elsewhere; or at least so men relate. but the bearded man said to me, beware of those perilous seas wherein men say cathuria lies. in sona-nyl there is no pain or death, but who can tell what lies beyond the basalt pillars of the west? natheless at the next full moon i boarded the white ship, and with the reluctant bearded man left the happy harbor for untraveled seas. and the bird of heaven flew before, and led us toward the basalt pillars of the west, but this time the oarsmen sang no soft songs under the full moon. in my mind i would often picture the unknown land of cathuria with its splendid groves and palaces, and would wonder what new delights there awaited me. cathuria, i would say to myself, is the abode of gods and the land of unnumbered cities of gold. its fo

or of the palace is of glass, under which flow the cunningly lighted waters of the narg, gay with gaudy fish not known beyond the bounds of lovely cathuria. thus would i speak to myself of cathuria, but ever would the bearded man warn me to turn back to the happy shore of sona-nyl; for sona-nyl is known of men, while none hath ever beheld cathuria. and on the thirty-first day that we followed the bird, we beheld the basalt pillars of the west. shrouded in mist they were, so that no man might peer beyond them or see their summits- which indeed some say reach even to the heavens. and the bearded man again implored me to turn back, but i heeded him not; for from the mists beyond the basalt pillars i fancied there came the notes of singers and lutanists; sweeter than the sweetest songs of sona

c spray of a monstrous cataract, wherein the oceans of the world drop down to abysmal nothingness. then did the bearded man say to me, with tears on his cheek "we have rejected the beautiful land of sona-nyl, which we may never behold again. the gods are greater than men, and they have conquered" and i closed my eyes before the crash that i knew would come, shutting out the sight of the celestial bird which flapped its mocking blue wings over the brink of the torrent. out of that crash came darkness, and i heard the shrieking of men and of things which were not men. from the east tempestuous winds arose, and chilled me as i crouched on the slab of damp stone which had risen beneath my feet. then as i heard another crash i opened my eyes and beheld myself upon the platform of that lighthous

over the waste i saw that the light had failed for the first time since my grandfather had assumed its care. and in the later watches of the night, when i went within the tower, i saw on the wall a calendar which still remained as when i had left it at the hour i sailed away. with the dawn i descended the tower and looked for wreckage upon the rocks, but what i found was only this: a strange dead bird whose hue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

vary depending upon the existing conditions. you might serve your lover and/or husband a parsley and zuccini soup seasoned with mint leaves basil. some witches say this works. dear f.r.g. in venice, since you only suspect that the woman has taken some of your personal belongings, i suggest you begin with just a simple spell. just in case she might be innocent. each day for nine days mail to her a bird's blue tail feather dipped in olive oil. however. if you ever discover her guilt for certain. call the city attorney. if you still are not able to recover your possessions: let a green candle burn for seventy-seven days. dear stan in west los angeles, the fact that you have belonged to a nudist association for the past seven years is not going to help you get into a legitimate witches coven

INITIATION INTO HERMETICS

objects to living creatures. we shall imagine various animals such as dogs, cats, birds, horses, cows, chickens, etc, plastically as we did before with our concentration. practice with your eyes closed, for five minutes, and later on with your eyes open. mastering this exercise, imagine the animals in movement, such as a cat washing itself, or catching a mouse, drinking milk, or a dog barking, a bird flying, and so forth. the scholar may choose such or similar scenes at his own liking, first with his eyes closed, and later on with them open. if you manage it for five minutes without any disturbance, the purpose is fulfilled and you may go on to the next exercise. now concentrate on men in the same kind of way. start with friends, relatives, or acquaintances. deceased people, and later ima

necessary, while doing the exercises with living creatures, to have the object concerned directly before our eyes. by now the scholar should be trained to far as to be able to imagine any creature he likes to. let him therefore transplant is consciousness in the imagination of a cat, a dog, a horse, a cow, a goat, etc. the kind of experimental object does not matter; it might as well be an ant, a bird, or an elephant. at first one begins with the imagination of the animal in the motionless condition, later on walking, running, creeping, flying or swimming, corresponding to the kind of object in question. the scholar must be able to transmute his consciousness in any form he likes to without interruption if he wishes to regard this as being mastered. adepts who have been practicing this exe

ummoning such beings to come to our material world. first of all, the magician has to realize that the kingdom of the elements has nothing to do with our material world and that consequently he cannot transfer himself there without being qualified to do so. on the other hand, an elemental being can come to an understanding only with a congener, a fact that ought to be considered most carefully. a bird is well matched only with another bird. in the same way, an elemental being will have an understanding only with a congeneric being, i.e, a being of the same element. provided it should like to come in contact with another being, it would be bound to adopt a human form and human qualities to approach man in the form of man. at this point the magician will realize why he had to perform transmu

IRISH WITCHCRAFT AND DEMONOLOGY

ssor wallace notestein's history of witchcraft in england, 1558-1718 (washington, 1911; the last three contain most useful bibliographical notices. much valuable information with respect to the traditional versions of certain incidents which occurred in ulster has been gleaned from classon porter's pamphlet, p. 24 witches, warlocks, and ghosts (reprinted from the northern whig of 1885. for a good bird's-eye view of witchcraft on the continent from the earliest times we can recommend j. fran ais' l' glise et la sorcellerie (paris: nourry, 1910. footnotes 14:1 in his history of witchcraft in england. 19:1 notestein, 10. op. cit. 21:1 fran ais, l' glise et la sorcellerie. 22:1 fran ais, op. cit. chapter ii a.d. 1324 dame alice kyteler, the sorceress of kilkenny the history of the proceedings

ffairs having come to such a satisfactory conclusion the bishop had leisure to turn his attention to the business that had unavoidably been laid aside for some little time. he directed letters patent, praying the chancellor to seize the said alice kyteler, and also directed the vicar-general of the archbishop of dublin to cite her to respond on a certain day in kilkenny before the bishop. but the bird escaped again out of the hand of the fowler. dame alice fled a second time, on this occasion p. 35 from dublin, where she had been living, and (it is said) made her way to england, where she spent the remainder of her days unmolested. several of her confederates were subsequently arrested, some of them being apparently in a very humble condition of life, and were committed to prison. their na

ommenced. muttering a spell as he stood before her, feathers sprouted thickly over him, his face became contracted and hooked, a corpse-like smell filled the air, and winnowing the air with beats of its heavy wings a gigantic vulture rose in his stead, and swept round and round the room as if on the point of pouncing upon her. the lady controlled herself through this trial, and another began. the bird alighted near the door, and in less than a minute changed, she saw not how, into a horribly deformed and dwarfish hag, who, with yellow skin hanging about her face, and cavernous eyes, swung herself on crutches towards the lady, her mouth foaming with fury, and her grimaces and contortions becoming more and more hideous every moment, till she rolled with a fearful yell on the floor in a horri

rous p. 188 woman or two in the town received wounds by the blows thus given to their spectres. sometimes they would be very mad, and then they would climb over high fences, yea, they would fly like geese, and be carry'd with an incredible swiftness through the air, having but just their toes now and then upon the ground (sometimes not once in twenty foot, and their arms wav'd like the wings of a bird. if they were bidden to do a needless thing (as to rub a clean table) they were able to do it unmolested; but if to do any useful thing (as to rub a dirty table, they would presently, with many torments, be made incapable" finally cotton mather took the eldest of the three children, a girl, to his own house, partly out of compassion for her parents, but chiefly, as he tells us "that i might b

y the smallest hole in the house like a cat or mouse, as the devil could make him anything he pleased. he then took up a large stone, and hurled it through the parlour window, which, upon trial, could not be put out at the same place. a little after the servant and child looked out, and saw the apparition catching the turkey-cock, which he threw over his shoulder, holding him by the tail; and the bird making a great sputter with his feet, the stolen book was spurred out of the loop in the blanket where the boy had put it. he then leaped over a wall with the turkey-cock on his back. presently the girl saw him endeavouring to draw his sword to kill the bird, but it escaped. missing the book out of his blanket he ran nimbly up and down in search of it, and then with a club came and broke the

ur window. the girl again peeped out through the kitchen window, and saw him digging with his sword. she summoned up courage to ask him what he was doing, and he answered "making a grave for a corpse which will come out of this house very soon" he refused, however, to say who it would be, but having delivered himself of this enlivening piece of information, flew over the hedge as if he had been a bird. for a day or two following nothing happened, but on the morning of the 15th the clothes were mysteriously taken off mrs. haltridge's bed, and laid in a bundle behind it. being put back by some of the family they were again removed, and this time folded up and placed under a large table which happened to be in the room. again they were laid in order on the bed, and again they were taken off

ISIS UNVEILED

rcumstance may be regarded as a prophecy, the story of jonah cannot be made to answer the purpose 'big fish' is cetus, the latinized form of ketos (k^tos, and ketos is dagon, poseidon, the feminine form of it being keton atar-gatis the syrian goddess, and venus, of askalon" the figure or bust of der- ketos, or astarte, was generally represented on the prow of the ships. jonah (hebrew, for dove; a bird sacred to venus) fled to jaffa, where the god dagon, the man-fish, was worshiped, and dared not go to nineveh, v^icre the dose wag revered. hence some commentators believe that when jonah was thrown overboard and was swallowed by a fish, we must understand that he was picked up by one of these vessels, on the prow of which was the figure of ketot. but the kabalists have another legend, to thi

JASMUHEEN THE FOOD OF GODS

ness when we open to mother earth and commune with her. nut. egyptian goddess of the night sky who reminds us to open up to the mystery of life and to the unknowable, to let it flow and to trust a higher flow to bring us what we need. nu kua. dragon goddess and restorer of universal order of the hopei, shansi people of northern china. she assists us in creating order from chaos. valkyrie. ancient bird goddess, giving life, death, regeneration. represents our fearless self and can lead us through darkness so that we grow. hel. norse goddess of the underworld, a place of renewal and the embodiment of divine mystery. teaches us to look behind the masks in life and beyond appearance. eve. mother and nurturer of all life, creator of the world and all living beings. represents rebirth and regene

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e it; and also the apparently circuitous deductions, which are yet to come, to be made by us. blue is the colour of the virgin maria. maria, mary, mare, mar, mam, means the bitterness, or the saltness, of the sea. blue is expressive of the hellenic, isidian, ionian, fonian (foni-indian) watery, female, and moonlike principle in the universal theogony. it runs through all the mythologies. the lady-bird, or lady-cow (there is no resemblance between a bird and a cow, it may be remarked en passant, except in this strangely occult, almost ridiculous, affinity, and the rustic rhyme among the children concerning it, may be here remembered: lady-bird, lady-bird, fly away home! your house is on fire your children at home! such may be heard in all parts of england when a lady-bird is seen by the chi

all parts of england when a lady-bird is seen by the children. myths are inextricably embodied like specks and straws and flies in amber amidst the sayings and rhymes of the common people in all countries; and they are there preserved for very many generations, reappearing to recognition after. the lapse sometimes of centuries. now, how do we explain and re-render the above rude couplet? the lady-bird is the virgin maria, isis, the mother and producer of nature; the house is the ecliptic it is figuratively on fire, or of fire, in the path of the sun; and the children at home are the months produced in the house of the sun, or the solar year, or the signs of the zodiac which were originally ten, and not twelve* each sign answering* lady-cow, lady-cow, all but a little one fly away home! und

ely on fire, or of fire, in the path of the sun; and the children at home are the months produced in the house of the sun, or the solar year, or the signs of the zodiac which were originally ten, and not twelve* each sign answering* lady-cow, lady-cow, all but a little one fly away home! under a stone: thy house is on fire, fly thee home, lady-cow, thy children are flown. ere it be gone. the lady-bird, or cow, is the virgin mary, the little one 42 the rosicrucians. to one of the letters of the primeval alphabet, which were in number ten. thus, re-read, the lines run: lady-bird, lady-bird (columba, or dove, fly away home! your house is of fire your children are ten! the name of the flying insect called in england lady- bird is b te -dieu in french, which means god-creature, or god's creatur

ail of the peacock, with its emerald eyes, answers a similar purpose, when spread out, of frightening animals who intend an attack. the knights, therefore, may have borrowed the hint of thus startling their foes, and of confusing them with the sudden display of colours and disturbing points, as if sprung from a spontaneous, instant, alarming centre, from the peacock when startled by an enemy. the bird has also his terrifying outcry, similar to the knight s mot de guerre, or individual motto. the hebrew priests were directed to fringe their garments round about with bells and pomegranates, in the words of the text. the use and intention of these bells and pomegranates have been subjected to much discussion, particularly a passage which we now cite: a golden bell and a pomegranate, a golden

JESSUP MK THE CASE FOR THE UFO

es seemed at first to have little in common with the falls of objects and the antics of storms. many are incidents which, if their reality has been admitted at all, are in the view of scientists, spiritualists, and students of the occult, considered to belong to or border on the socalled supernatural. within these segregations we must place the disappearance of the crews of ships, such as the sea bird and the marie celeste; the disappearance of individuals while in the company of their peers. there is not much hypothecating to be done with these. the stories can be told, and the cases lumped together as one big unexplained group of events. no explanation other than that of abduction by intelligently navigated aerial or celestial craft can be advanced: it is almost a case of proof by defaul

ility. in moving, this island would simply "freeze" on the advancing edge and "thaw" on the trailing edge. in this way it could have almost infinite velocity, and also acceleration, just as the spot of the searchlight. in this manner it would appear to be free of mass, and actually it would be free of mass, because only the force beam would move, not the air. yet in resisting the impingement of a bird, a plane, or perhaps a meteor, it would have mass, and a very destructive mass at that. a pilot flying a plane into such a body would have no warning. yet if such a thing were a few hundred yards in diameter, its mass in resisting the plane would be thousands of pounds, perhaps tons. the analogy to a ship hitting an iceberg would be very close. if such a force island were formed in the upper

o the spot where they abruptly ended. on one side of the road was kelley's cornfield no tracks could be found in it. on the other side was a creek forty feet away, with a sandbar thirty feet wide. no tracks were found in the sand. in the crowd there were men who could track deer or bear all day on bare ground, but not one of them could, or even did, find a trace of the missing man! po=great, mola=bird (natick) up to 100 years ago the indians stoutly maintained that the "thunderbird" a bird that could carry a full grown deer or a man still existed in the united states. in maine the indians called it "pomola "bird= primitive description sometime after 1500 ad, the indians killed two "thunderbirds" along the mississippi river, and carved and painted them, life size, on rocks on the illinois s

ll existed in the united states. in maine the indians called it "pomola "bird= primitive description sometime after 1500 ad, the indians killed two "thunderbirds" along the mississippi river, and carved and painted them, life size, on rocks on the illinois side. one of the carvings was destroyed by a stone quarry but the other one is still there. the indians along the upper mississippi called the bird "piazzi" meaning destroyer. in translating "thunderbird" from the indian languages, the word "eagle" was used. the average american, if he saw a gigantic bird carry off a calf, would be afraid to tell of it, because he would know that no one would believe him. or, if a pilot saw one, who would believe his story of a bird with a 25 or 30 foot wingspread? 99 s-m ships-thunderbirds or disabled l

prints across the roofs of houses and on tops of high walls, let alone the line of single, exactly spaced imprints? one ingenious correspondent suggested that a hopping toad was the mischief-maker! the hopping would explain the single track, and the imprint of the toad's belly and claws the mark there is one single argument against all explanations of the tracks being made by any common animal or bird. the tracks left by such creatures were perfectly familiar to the inhabitants of devon and if such tracks had been anything like those made by well-known animals nobody would have thought twice about it. two unfamiliar species of animals were suggested as possible makers of the tracks: two kangaroos and a raccoon, these allegedly having escaped from near-by captivity. but simple arithmetic is

with l-m 'boats" ad 393 "in the time of theodosius, a sign like a hanging dove (colmba pendens) appeared in the sky. it burned for thirty days" can't say, probably ship in distress, force-locked 170 bc "at lanupium, on the appian way, sixteen miles from rome a remarkable spectacle of a fleet of ships was seen in the air" mirage of boats on clouds, no record of such 129 a sized movement. 106 bc "a bird that flew in the sky and set houses on fire, was seen over rome "s" ship, not l-m, jammed "cutter" 214 bc "the forms of ships were seen in the sky over rome" and 220 bc "a clear light shone at night in the sky at rome" 214bc probably just plane water boats, human. 216 bc "at praeneste, sixty-five miles from rome, burning "lamps" fell from the sky, and at arpinium, forty-two miles east of prae

t inconceivable. in october 2, 1839, de cuppis, an astronomical pupil at a college in rome, saw a perfectly clear, round and definite spot moving at such a rate that it would cross the sun in about six hours. in late june or early july 1847, scott and wray saw a spot like mercury in transit. on october 11, 1847, schmidt, at bonn, saw a small black body pass rapidly over the sun "which was neither bird nor insect crossing before the telescope" we do not know what he means by rapidly six hours, six minutes, or six seconds. all those would be rapid depending on where you think the object was in space. if it was, say, half an hour, and the body was intra-mercurial, its speed would be 650,000 to 800,000 miles per hour, or 200 miles per second, which is nebular velocity, not planetary. if only t

seconds. all those would be rapid depending on where you think the object was in space. if it was, say, half an hour, and the body was intra-mercurial, its speed would be 650,000 to 800,000 miles per hour, or 200 miles per second, which is nebular velocity, not planetary. if only two or three seconds were involved, which is a reasonable assumption since schmidt compared the object to a seed or a bird, then, whatever it was, it was not more than a few hundred miles from the earth certainly not farther than the "neutral" we assume that this was julius schmidt who became director of the observatory at athens. 141 he saw a similar object on october 14, 1849, and there is still another sighting by him on february 18, 1850. on march 12, 1849, lowe and sidebotham watched for half an hour a small

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

d of the name. in astrology, mars has been depicted also as muliku (g193, which means a square measure. as iku has been identified with mars and mars in its turn with the plough (apin (gossmann 1950: 13, 79, we could suggest that mars has also been a gploughing star h. the less common names are mul/dim.dugud.mu.en or mul/danzu which are connected to anzu who (according to most sources) is a giant bird with a lion fs head (supposedly a relative of the roc-bird of the later arabian mythology; the determinative of a god marks it rather as belonging to lower celestial fauna, not having a widespread cult. the appellation mulka5.a. lebu refers. besides mars. also to the still not identified constellation of fox (supposedly one of the names of ursa majoris (brown 2000: 54. figure 12. the most wid

KETAB E SIYAH

g" and the host of my brothers paid heed 48 to the speech of ishtar, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and angels. he darted like swift fire from the midst of the throng, the burning glory of the sky, light of white and gold that illumined all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my

ring" and the host of my brothers paid heed to the speech of ishtar, some cursing her words as treachery and reviling her who spoke them, some bemoaned her speech and mourned her passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their sister with joyous hearts and silent lips. then from my brothers' midst, came another, a shining bird, a crane formed of quicksilver with the arms of men and angels. he darted like swift fire from the midst of the throng, the burning glory of the sky, light of white and gold that illumined all of heaven so completely that nowhere did a shadow fall, coruscated upon his feathers, dazzling every eye that beheld him. coming to stand at my side and he spoke with a voice of power these words to my

sp. now, set upon the ground, he ran hither-thither, chasing birds and beetles alighting, then flying the eager hand of man, else plucking some bright blossom that enchanted the young eyes that beheld its colour. now his gaze was drawn to woman who had this time watched him from amongst the trees with her own wonder at their world. now with the lion-cubs novice grace he went to her to seize, like bird, beetle or blossom, her jet-black hair, coiling like snakes in the breeze, glistening with rain and moonlight. now, like the dancing sparrow she went there and there, eluding each snatch he made and, on swift feet, 150 ran before his earnest pursuit. now, hiding within some bush's verdant growth, she taunted him with song and laughter. now, with fruit plucked from the bough, he sought to coax

en-times did she falter in her defiance and was nigh persuaded by mot's words but seven times also did she make strong her resolve and defy even then the land's despair. almost then was ishtar overcome and became forgetful of that pledge that i had made and thought herself forsaken, abandoned to mot's embrace. yet at that time, full of despair, sitting before mot's throne she saw as mot did see a bird, a crane of silver that flew fast to throne and descended before the archon, holding in a human hand a pouch, woven of most fine silks and decorated with shining pearls, though in sheol they shone not. now bowing low, the shedim's herald for indeed was this apparition ashmedai, offered to mot the burden and these words "o mot, abysmal king of sheol, most tardy have you been in reply to noble

uorum viae perversae et infames gressus eorum whose ways are crooked, and they froward in their paths. xiii beatus happy beatus homo qui invenit sapientiam et qui affluit prudentia happy is the man that findeth wisdom, and the man that getteth understanding. 401 meshaf i resh the black book in the beginning the invisible one brought forth from its own precious soul a white pearl. and it created a bird upon whose back it placed the pearl, and there he dwelt for forty thousand years. then on the first day, sunday, it created an angel called izrael. he is archangel over all the angels, he who is melek taus, the peacock angel. he is the first to be, and to know that he is; for the one can know nothing. on each of the other days of the week the one brought forth angels to serve melek taus on mo

seven heavens, the earth, sun and moon. he created mankind, animals, birds and beasts in the pockets of his cloak. then he brought man up from the pearl accompanied by angels. he gave a great shout before the pearl, after which it split into four pieces. he made water flow from its inside, and that water became the sea. the world was round without clefts. then he created gabriel in the form of a bird, and committed to his hands the deposition of the four corners. after that he created a ship in which he rode thirty thousand years, after which melek taus came and lived among men in the city of l lish, where his temple remains to this day. he cried out in the world, and the sea coagulated, and the world became earth and they continued quivering. then he commanded gabriel to take two of the

at" he answered "no, for god hath forbidden me so to do, and hath said 'thou shalt not eat of it. melek ta'us said to him "if you eat of it, all shall go better with thee. but, after he had eaten, his belly swelled up, and ta'us melek drove him forth from paradise, and left him, and ascended into heaven. then adam suffered from the distention of his belly, because it had no outlet. but god sent a bird, which came and helped him, and made an outlet for it, and he was relieved. and gabriel continued absent from him for a hundred years, and he was sad, and wept. then god commanded gabriel, and he came and created eve from under adam's left arm-pit. then melek ta'us descended to earth for the sake of our people- i mean the muchsuffering yezidis- and raised up for us kings beside the kings of t

LAITMAN M THE PATH OF KABBALAH

. if we feel an abstract will to receive, it is not a creature, it is nature, god. if one works according to nature s guidance, one is like a beast that hasn t even a spark of a godly soul. only if our will to receive is clothed with an intention that monitors its use and corrects it, can we regard ourselves as creatures enlivened intentionally by the creator, and not just another rock, animal or bird. but that depends on us. our desires to drink, eat, sleep, marry, and have children are natural and come from the creator. we can t escape or altogether change them. however, we can robe the will to receive with an aim and build a correct way to use that desire. the extent and depth of this aim depend pa r t o n e: t h e b e g i n n i n g 13 solely on us. that is what we call, creation. we mu

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

found for himself a definite place and work on the buddhic plane. when this is achieved a mark is given to him, typified in masonic and biblical phraseology as a white stone, upon which a new name is written- the true name of the ego. 752. the hindu term for the man who takes the third great step is hamsa, the swan; and this name is supposed to be founded upon an ancient fable which endowed that bird with the apocryphal faculty of separating milk from water after they had been mixed. he is therefore taken as a symbol of the man whose discrimination is perfect, who can distinguish what is worth doing and do it, and therefore gmarks well h. 753. the officers in a mark lodge represent the seven principles in man, as they do in the ordinary lodge, but we have in addition three overseers, who

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

ragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes shall rise from brackish pits and vomit forth their pustulence into his (her) puny brain. i call upon the messengers of doom to slash with grim delight this victim i hath chosen. silent is that voiceless bird that feeds upon the brain-pulp of him (her) who hath tormented me, and the agony of the is to be shall sustain itself in shrieks of pain, only to serve as signals of warning to those who would resent my being. curse from the late 18th or early 19th century against mary ann ward, which was found with a curse doll. it reads: i act this spell upon you from my holl (whole) heart wishing you to ne

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 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 ph

zing the truth of sibittu s observations, nergal resolves to embark on a campaign of violence, but it is an unusual kind of conflict in which the normal order of things is inverted: he who knew nothing of weapons drew his dagger. he who knew nothing of projectiles drew back the arrow in his bow. he who knew nothing of war engaged in hand-to-hand conflict.he who did not know how to run flew like a bird. the weak defeated the strong. the cripple outstripped the swift (dalley 1989, 303. it is a world turned upside down, in which even sunlight has turned to shadow. after the task of destruction is complete, the cosmos is reborn as a fresh creation. the various inversions (only a few of which are cited here) in the story exemplify the renewal symbolism of reversal that one finds worldwide in th

LIBER 777

a wolf galbanum bofor] mortum 24 a horse and a wolf opoponax as for asc. as for asc. 25 a man leading another by his hair and slaying him lign-aloes foi lori gaxisphilium 26 a man holding a book which he opens and shuts assafoe tida colophonum cubel pepper 28 a small-headed man dressed like a woman, and with him an old man euphorbium stammonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table of correspondences 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or arc

. nature. name. divination and spiritual meaning. 57 3 3 d of d sun flexibility, penetration, vacillation, wind, wood &c. 58 6 6 c of c tui pleasure, help from friends, still water. 59 3 2 d of= hw n dissipation, dispersion, turning to evil. 60 2 6= of c kieh joints of body, regular division. 61 3 6 e of= kung f inmost sincerity. 62 4 1 b of e hsiao kwo non-essential, success of trifles, a wonded bird, small divergences. 63 2 5= of! ki tzi help attained, complete success. 64 5 2! of= wei tzi incomplete success, foolish impulse, failure. 50 transcriber s notes [the work as presented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered. further proof

elists follow the traditional attribution to the kerubim. godwin gives the apostles thus (he does not state his source: a matthias b thaddeus c simon d john e peter f andew g bartholemew h phillip i james son of zebedee j thomas k matthew l james son of alpheus. stirling (the canon, p. 102) gives a completely different arrangement. col. xxxviii. line 7: iynx: grk, iugx (pl. iuggej, the wryneck: a bird of the woodpecker family which had the misfortune to be used in early greek love magick (hence the attribution; but in the chald an oracles the iunges appear to have been a group of ministering powers who stood between the theurgist and the supreme god (source: lewy, chald an oracles and theurgy, whence they are cited in the ritual of the star ruby. not lynx as it is sometimes misread; nor do

LIBER ALEPH

y. for thy will moveth through free function, according to its particular nature, to that end of dissolution of all complexities, and the ideals and standards are attempts to halt thee on that way. although for thee some certain ideal be upon thy path; yet for thy neighbour it may not be so. set all men a-horseback: thou speedest the foot-soldier on his way, indeed: but what hast thou done to the bird-man? thou must have simple laws and customs to express the general will, and so prevent the tyranny of violence of a few; but multiply them not! now then herewith i will declare unto thee the limits of the civil law upon the rock of the law of thelema. s the book of wisdom or folly 33 az de necessitate communi (of the general need) nderstand first that the disturbers of the peace of mankind d

LIBER CCCXXXV ADONIS

ow sobs god.s heaven quivers; the dew stands on her brow; with love she aches for all the abyss above, her rocks and chasms the lively strife of her sharp spasms of lust, of life. hark! to the whisper of my fan, my sister kiss to maid and man. through all earth fs wombs, through all sea fs waves, gigantic glooms, forgotten graves, i haunt the tombs of kings and slaves. i hush the babe, i wake the bird, i wander away beyond stars unstirred, soften the ripples of the tide, soothe the bruised nipples of the bride, adonis 31 help stars and clouds play hide-and-seek, wind seamen fs shrouds, bid ruins speak, bring dreams to slumber, sleep to dream whose demons cumber night fs extreme. and softer sped than dream or death quiet as the dead, or slain love.s breath, i sigh for loves that swoon upon

LIBER CCXLII AHA

l it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffi

fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite sta

LIBER CORDIS CINCTI SERPENTE

hall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in

uld do. 19. and adonai said: thou art enmeshed in the web of the magician. this he said subtly, to try him. 20. but the magister gave the sign of the magistry, and laughed back on him: o lord, o beloved, did these fingers relax on thy curls, or these eyes turn away from thine eye? 21. and adonai delighted in him exceedingly. 22. yea, o my master, thou art the beloved of the beloved one; the bennu bird is set up in phila not in vain. 23. i who was the priestess of ahathoor rejoice in your love. arise, o nile-god, and devour the holy place of the cow of heaven! let the milk of the stars be drunk up by sebek the dweller of nile! 18 liber lxv 24. arise, o serpent apep, thou art adonai the beloved one! thou art my darling and my lord, and thy poison is sweeter than the kisses of isis the mother

noise of the wind of thy coming he was dissolved away, and the abyss of the great void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million

ifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto th

aw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my

LIBER CXCVII STORY OF SIR PALAMEDES

way; the dead man.s throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. liber cxcvii 4 then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell

he coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels. debt; while yet the forehead of the son stands beaded with an icy sweat. god.s angel, standing sinister, unfurls this scroll.a sable stain .who wins the spur shall ply the spur upon his proper heart and brain. he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the sarac

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

LIBER DCCCLX JOHN ST

strength of purpose toward thee! 7.35. my heroic conduct was nearly worth a .nuit blanche. for, being so thoroughly awake, i had all my pr.n. irritated, a feeling like the onset of a malarial attack, twelve hours before the temperature rises. i dare say it was after 3 o fclock when i slept; i woke too, several times, and ought to have risen and done pr.n.y.ma: but i did not. o worm! the sleepiest bird can easily catch thee. i am not nicely awake, though it is to my credit that i woke saying my mantra with vigour .tis a bitter chill and damp the morn; yet must i rise and toil at my fair ritual. 7.55. settling down to copy. 10.12. have completed my two prescribed pages of illumination. will go and break my fast and do my business. 10.30. after writing letters went out and had coffee and two

LIBER GRADUUM MONTIS ABIEGNI

he steps upon the path v a a publication in class d issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee?

i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my chil

LIBER LIBERI VEL LAPIDIS LAZULI

rior sense aflame with the inmost self of him, 13. myself flung down the precipice of being 14. even to the abyss, annihilation. 15. an end to loneliness, as to all. 16. pan! pan! io pan! io pan! 2 i 1. my god, how i love thee! 2. with the vehement appetite of a beast i hunt thee through the universe. 3. thou art standing as it were upon a pinnacle at the edge of some fortified city. i am a white bird, and perch upon thee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by the spring. 5. she lies upon the moss; there is none other but she: 6. art thou not pan? 7. i am he. speak not, o my god! let the work be accomplished in silence. 8. let my cry of pain be crystallized into a little white fawn to run away into the forest. 9. thou art a centaur, o my god, from th

h and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awaiting us. 8. be done with speech, o god! fasten the fangs of the hound eternity in this my throat! 9. i am like a wounded bird flapping in circles. 10. who knows where i shall fall? 11. o blessed one! o god! o my devourer! 12. let me fall, fall down, fall way, afar, alone! 13. let me fall! svb figvra vii 15 14. nor is their any rest, sweet heart, save in the cradle of royal bacchus, the thigh of the most holy one. 15. there rest, under the canopy of night. 16. uranus chid eros; marsyas chid olympas; i chid my beautif

hy favours, oh thou elevenfold god 418! 46. yea, and by many more; by the ten in the twentytwo directions; even as the perpendicular of the pyramid.so shall thy favours be. 47. if i number them, they are one. 48. excellent is thy love, oh lord! thou art revealed by the darkness, and he who gropeth in the horror of the groves shall haply catch thee, even as a snake that seizeth on a little singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw their shining god unto the land in nets; they build a fire to the lord of fire, and cry unhallowed words, even the dreadful curse amri ma

pool to pol in my joy; i am goodly with brown and gold and silver. 3. why, i am lovlier than the russet autumn woods at the first snowfall. 4. and the crystal cave of my thought is lovlier than i. 5. only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. it is she that pours the bright dew over herself, and into the sand so that the river gushes forth. 6. there is a bird on yonder myrtle; only the song of that bird can draw me out of the pool of thy heart, o my god! 7. who is this neapolitan boy that laughs in his happiness? his lover is the mighty crater of the mountain of fire. i saw his charred limbs borne down the slopes in a stealthy tongue of liquid stone. 8. and oh! the chirp of the cicida! 9. i remember the days when i was cacique in mexico. 10. o my

11. was my boyhood then as now thy toy, thy joy? 12. verily, i remember those iron days. 20 liber liberi vel lapidis lazuli 13. i remember how we drenched the bitter lakes with our torrent of gold; how we sank the treasurable image in the crater of citlalteptl. 14. how the good flame lifted us even unto the lowlands, setting us down in the impenetrable forest. 15. yea, thou was a strange scarlet bird with a bill of gold. i was thy mate in the forests of the lowland; and ever we heard from afar the shrill chant of mutilated priests and the insane clamour of the sacrifice of maidens. 16. there was a weird winged god that told us of his wisdom. 17. we attained to be starry grains of gold dust in the sands of a slow river. 18. yea, and that river was the river of space and time also. 19. we p

pon the folk of the grey land; and we rejoiced. 10. o my god, disguise thy glory! 11. come as a thief, and let us steal away the sacraments! 12. in our groves, in our cloistral cells, in our honeycomb of happiness, let us drink, let us drink! 13. it is the wine that tinges everything with the true tincture of infallible gold. 14. there are deep secrets in these songs. it is not enough to hear the bird; to enjoy song he must be the bird. 24 liber liberi vel lapidis lazuli 15. i am the bird, and thou art my song, o my glorious galloping god! 16. thou reinest in the stars; thou drivest the constellations seven abreast through the circus of nothingness. 17. thou gladiator god! 18. i play upon mine harp; thou fightest the beasts and the flames. 19. thou takest thy joy in the music, and i in the

iding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up that lesser darkness. 31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let

t recesses will ye hide our love? 36. the forest of the spears of the most high is called night, and hades, and the day of wrath; but i am his captain, and i bear his cup. 37. fear me not with my spearmen! they shall slay the demons with their petty prongs. ye shall be free. 38. ah, slaves! ye will not.ye know not how to will. 39. yet the music of my spears shall be a song of freedom. 40. a great bird shall sweep from the abyss of joy, and bear ye away to be my cup-bearers. 41. come, o my god, in one last rapture let us attain to the union with the many! 30 liber liberi vel lapidis lazuli 42. in the silence of things, in the night of forces, beyond the accursed domain of the three, let us enjoy our love! 43. my darling! my darling! away, away beyond the assembly and the law and the enlight

LIBER LXVII THE SWORD OF SONG

when there came into the jungle, tripping merrily along, with a light-hearted song in its nucleolus, no less than a bacillus .and the elephant died. he was only seventeen years old. vi .a brief consultation; and the srotapatti was reincarnated as a parrot. for the parrot, said the wicked jehjaour, may live 500 years and never feel it .so a grey wonder of wings flitted into the jungle. so joyous a bird, thought the god, could not but be influenced by the ordinary passions and yield to such majesty as his own .but one day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words .aum mani padme hum..1 the parrot

ne day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words .aum mani padme hum..1 the parrot, who had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of existence that he eternally re-peated the formula .a home at distant inglistan. an old lady, and a grey parrot in a cage. the parrot was still muttering inaudibly the sacred mantra. now, now, the moment of destiny was at hand! the four noble truths shone out in that parrot.s mind; the t

oomed above him! he had fallen headlong into the great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed .for i wit well. thought the adept .that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the

LIBER LXXVIII

. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish issues. her face is dreamy. she holds a lotus in the hand upon the ibis. she is imaginative, poetic, kind, yet not willing to take much trouble for another. coquettish, good-natured and underneath a dreamy appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon digni

LIBER MMCMXI NOTE ON GENESIS

e verse and .cast into the midst thereof the fire of the sun..i.e, w (6 .the seal of creation .and we have wb, an egg. where we see the whole universe enclosed in the cosmic egg of hindu and egyptian mythology: and the formulation of the sphere of the universe (or magical mirror in man. as it were the egg of the black swan of time, the kala hamsa, the triune a m u, or word of power or of seb, the bird of life, whose will was heard in the night of time. the total numeric value of the verse is fntd= 4459, of which the key is 22, the number of the paths from a to t; and the key of 22 is 4, the tetractys and the threshold of the universe. now to proceed to what i have termed the time process, the first word of the law then is tycarb. now in the hebrew scriptures the first word of a book is als

LIBER SAMEKH

that goest! h a-thele-ber-set g thou satan-sun hadit that goest without will! h a g thou air! breath! spirit! thou without bound or bond! h belatha g thou essence, air swift-streaming, elasticity! h abeu g thou wanderer, father of all! h ebeu g thou wanderer, spirit of all! h phi-theta-soe g thou shining force of breath! thou lion-serpent-sun! thou saviour, save! h ib g thou ibis, secret solitary bird, inviolate wisdom, whose word is truth, creating the world by its magick! h thiaf g o sun iaf! o lion-serpent sun the beast that whirlest forth, a thunderbolt, begetter of life! h (the conception is of air, glowing, inhabited by a solar- phallic bird, gthe holy ghost, h of a mercurial nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether

LIBER XLIV THE MASS OF THE PHOENIX

eft to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multiplication of the 4 by the 11, the number of magick, explains 4 in its finest sense. but see in particular the accounts in equinox i, vii, of the circumstances of the equinox of the gods.4 the word .ph.nix. may be taken as including the idea of .pelican. the bird which is fabled to feeds its young from the blood of its own breast. yet the two ideas, though cognate, are not identical, and .ph.nix. is the more accurate symbol. this chapter is explained in chapter 62. it would be improper to comment further upon a ritual which has been accepted as official by the a.a..5 [this ritual formed chapter (44) of the book of lies. it appeared in appendix vi of m

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

but they soon developed characteristic germanic forms that some scholars have thought involved especially the god odin. in a huge body of work, karl hauck argued that the bracteates present a gwind-god h who is involved with healing, and specifically that certain bracteates containing this deities, themes, and concepts 85 gold bracteate found in denmark showing a figure in a horned helmet, horse, bird, and swastika (universitets oldsaksamling, oslo) figure and that of an animal show odin healing baldr fs horse, as he does in the second merseburg charm. he interprets another characteristic image, that of three figures together (the so-called three-god bracteates) as presenting odin, baldr, and loki, or perhaps odin, baldr, and hel, either of which would correspond to the baldr myth as we ha

r and burst it into bits. for this reason, snorri tells us, there are proverbs gto loose oneself from loeding h and gto break out of dromi; h neither, however, has left any other trace. the gods now turned to magic. alfodr (odin) sent skirnir to the dwarfs to obtain a fetter, gleipnir (perhaps gentangler h, made from cat noise and woman beard and mountain roots and bear sinews and fish breath and bird spittle. on the island lyngvi (heathery) in the lake amsvartnir (red-black, they invited the wolf to let himself be bound again. needless to say, the wolf was suspicious. what renown could there be in bursting this fetter, which looked like a silken band? fenrir stipulated that someone had to place a hand in his mouth. and each of the asir looked at another and thought that now their troubles

luson in gylfaginning, after fenrir broke out of two previous fetters, loeding and dromi, the asir feared they would never be able to bind the wolf. then alfodr [odin] sent skirnir, frey fs servant, down into the world of the darkelves to some dwarfs and had that fetter made, which is called gleipnir. it was made of six things: cat noise, woman beard, mountain roots, bear sinews, fish breath, and bird spittle. the fetter was smooth and soft as a silk ribbon. the wolf thought little renown could be won from breaking out of such a bond, and he feared a trick, but he allowed himself to be bound with gleipnir when ty lr put his hand in the wolf fs mouth. thus he was bound, and thus ty lr lost his hand. see also fenrir; ty lr deities, themes, and concepts 145 glen husband of sol (sun, according

lled heimdall. he is called white-god. he is large and holy. nine maidens, all sisters, bore him. he is also called hallinskidi and gullintanni (gildedteeth; his teeth were made of gold. his horse is called gulltopp (gold-top. he lives at himinbjorg near bilrost. he is the guardian of the gods and sits there at the end of heaven to guard the bridge from mountain giants. he needs less sleep than a bird. night and day he sees a hundred leagues away; he also hears it when grass grows on the earth or wool on sheep or anything else that can be heard. he has a trumpet called the gjallarhorn, whose blast can be heard in all the worlds. in skaldskaparmal snorri adds more tantalizing information when he tells how kennings can be made for heimdall: by calling him the son of nine mothers or guardian

ent some mead out the back, and this was not saved. everyone who wished had some of that, and it is called the bad poets f share. but odin gave the mead to the asir and to those humans who could compose verse. havamal, stanzas 13.14, may refer to this myth: deities, themes, and concepts 225 13. the heron of obliviousness it is called, which hovers over beers, it steals the mind of people; in this bird fs feathers i was fettered at gunnlod fs place. 14. i was drunk, i was overdrunk visiting wise fjalar; that beer is best which restores for each man his mind. although these stanzas are among others that warn about excessive drinking, they appear to allude to some version of the story in which odin visited fjalar. if there was such a version, it has left no other trace. havamal refers explici

ays a very passive role. the entire mythic complex involves travel by odin, loki, and hoenir, the disruption of their food supply by thjazi, the capture of loki when the staff he uses to strike deities, themes, and concepts 241 thjazi in eagle form sticks to the giant, and the subsequent removal of idun and her golden apples to thjazi. loki is forced to undertake the rescue of idun and does so in bird form. according to skaldskaparmal, he changes idun into a nut and flies off with her in his claws, and thjazi, again in the form of an eagle, flies in pursuit. after loki fs arrival with idun, the gods light a fire that singes thjazi fs feathers and causes him to crash inside the gate of valholl, where the gods kill him. here the much shortened account in haustlong ends. skaldskaparmal contin

also downplays the connection of njord and frey with the sea, and that may also have contributed to the unique assignment to odin. the ship was an important part of life in viking and medieval scandinavia, and it clearly had important symbolic as well as practical value. the bronze age deities, themes, and concepts 271 rock carving found at tegneby, sweden, showing ships, men with giant axes and bird heads, and worshippers around a possible sun disk (statens historiska museum, stockholm) rock carvings have ships on them, and many of the gotland picture stones from the eighth century depict ships crowded with armed warriors. wealthy people were sometimes buried in ships, and baldr fs was only one of many funerals in the older literature in which the corpse was burned on a ship. we might co

but when they saw how quickly it was growing and reconsidered the prophecies, they decided to bind the wolf. first they tried with two ordinary fetters, but the wolf easily broke them. the gods now turned to magic. alfodr (odin) sent skirnir to the dwarfs to obtain a fetter, gleipnir (perhaps gentangler h, made from cat noise and woman beard and mountain roots and bear sinews and fish breath and bird spittle. on the island lyngvi (heathery) in the lake amsvartnir (red-black, they invited the wolf to let himself be bound again. needless to say, the wolf was suspicious. what renown could there be in bursting this fetter, which looked like a silken band? fenrir stipulated that someone had to place his hand in his mouth. and each of the asir looked at another and thought that now their troubl

LUCIFERIAN SORCERY

ucifer. 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 of being, the concept that we perceive ourselves and our separate aspect from the natural order. the gift of set or azazel. chalice the magickal cup used for philters and ceremonies. while some covens and individuals use the silver cup, one may use a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

or "the music of the spheres" john reuchlin said of pythagoras that he taught nothing to his disciples before the discipline of silence, silence being the first rudiment of contemplation. in his sophist, aristotle credits empedocles with the discovery of rhetoric. both pythagoras and empedocles accepted the theory of transmigration, the latter saying "a boy i was, then did a maid become; a plant, bird, fish, and in the vast sea swum" archytas is credited with invention of the screw and the crane. pleasure he declared to be a pestilence because it was opposed to the temperance of the mind; he considered a man without deceit to be as rare as a fish without bones. the eleatic sect was founded by xenophanes (570-480 b.c, who was conspicuous for his attacks upon the cosmologic and theogonic fab

g the supreme being, with the five emanations marked out by appropriate symbols. from the human body, the usual form assigned to the deity, spring the two supporters, nous and logos, expressed in the serpents, symbols of the inner senses, and the quickening understanding; on which account the greeks had made the serpent the attribute of pallas. his head--that of a cock--represents phronesis, that bird being the emblem of foresight and of vigilance. his two arms hold the symbols of sophia and dynamis: the shield of wisdom and the whip of power" the gnostics were divided in their opinions concerning the demiurgus, or creator of the lower worlds. he established the terrestrial universe with the aid of six sons, or emanations (possibly the planetary angels) which he formed out of, and yet with

the ancient egyptians. it is doubtful that the deity called thoth by the egyptians was originally hermes, but the two personalities were blended together and it is now impossible to separate them. thoth was called "the lord of the divine books" and "scribe of the company of the gods" he is generally depicted with the body of a man and the head of an ibis. the exact symbolic meaning of this latter bird has never been discovered. a careful analysis of the peculiar shape of the ibis--especially its head and beak--should prove illuminating. p. 39 the light was the form of the spiritual universe and that the swirling darkness which had engulfed it represented material substance. then out of the imprisoned light a mysterious and holy word came forth and took its stand upon the smoking waters. th

g the auric emanations visible, see the human atmosphere by dr. walter j. kilner) isis is sometimes symbolized by the head of a cow; occasionally the entire animal is her symbol. the first gods of the scandinavians were licked out of blocks of ice by the mother cow (audhumla, who symbolized the principle of natural nutriment and fecundity because of her milk. occasionally isis is represented as a bird. she often carries in one hand the crux ansata, the symbol of eternal life, and in the other the flowered scepter, symbolic of her authority. thoth hermes trismegistus, the founder of egyptian learning, the wise man of the ancient world, gave to the priests and philosophers of antiquity the secrets which have been preserved to this day in myth and legend. these allegories and emblematic figur

different symbols. the most common is that of a scorpion, who was called by the ancients the backbiter, being the symbol of deceit and perversion; the second (and less common) form of the sign is a serpent, often used by the ancients to symbolize wisdom. probably the rarest form of scorpio is that of an eagle. the arrangement of the stars of the constellation bears as much resemblance to a flying bird as to a scorpion. scorpio, being the sign of occult initiation, the flying eagle--the king of birds--represents the highest and most spiritual type of scorpio, in which it transcends the venomous insect of the earth. as scorpio and taurus are opposite each other in the zodiac, their symbolism is often closely intermingled. the hon. e. m. plunket, in ancient calendars and constellations, says

d by means of the agitations certain things were predicted. after having drunk from a certain spring one day, one of the masters of pythagoras announced that the spirit of the water had just predicted that a great earthquake would occur the next day--a prophecy which was fulfilled. it is highly probable that pythagoras possessed hypnotic power, not only over man but also over animals. he caused a bird to change the course of its flight, a bear to cease its ravages upon a community, and a bull to change its diet, by the exercise of mental influence. he was also gifted with second sight, being able to see things at a distance and accurately describe incidents that had not yet come to pass. the symbolic aphorisms of pythagoras iamblichus gathered thirty-nine of the symbolic sayings of pythago

, all of which were symbolic of certain spiritual and transcendental truths thus concealed from the profane. the phoenix made its nest of incense and flames. the unicorn had the body of a horse, the feet of an elephant, and the tail of a wild boar. the upper half of the centaur's body was human and the lower half equine. the pelican of the hermetists fed its young from its own breast, and to this bird were assigned other mysterious attributes which could have been true only allegorically. though regarded by many writers of the middle ages as actual living creatures, none of these--the pelican excepted--ever existed outside the symbolism of the mysteries. possibly they originated in rumors of animals then little known. in the temple, however, they became a reality, for there they signified

te part-insect forms. the early philosophers apparently held the opinion that the disease which swept through communities in the form of plagues were actually living creatures, but instead of considering a number of tiny germs they viewed the entire plague as one individuality and gave it a hideous shape to symbolize its destructiveness. the fact that plagues came in the air caused an insect or a bird to be used as their symbol. beautiful symmetrical forms were assigned to all natural benevolent conditions or powers, but to unnatural or malevolent powers were assigned contorted and abnormal figures. the evil one was either hideously deformed or else of the nature of certain despised animals. a popular superstition during the middle ages held that the devil had the feet of a rooster, while

MASTERING WITCHCRAFT

lp you here. you should strive to contact the goddess before your spells of romantic love, by visualizing her clad in silvery garments, mantled in darkness wherein the stars dimly gleam, and with long streaming hair. she is crowned with a wreath of flowers and corn, while above her brow shines the lunar disk on either side of which rise two rearing serpents. on her right hand perches her symbolic bird, the white dove. all flowers and blossoms, particularly those with a perfume, are sacred to the lady, and before beginning the more complex operations of love it is as well to strew your altar with them. apart from the associative symbolism of flowers, they also give off a subtle magnetism which is peculiarly in accord with works of this nature. no magical circle is necessary for these operat

ere may be several, is then ritually "assumed" by coven members during the chain dance at the sabbat itself, and also should they at any time wish to indulge in the practice of "sending for the fetch" commonly known as astral projection. omens and auguries of coming events may also be drawn by the seasoned practitioner from the appearance on the scene of one such specimen of a coven totem, a grey bird maybe or a large black cat. part of this witchlore may have filtered out in the past and now be responsible for the common public beliefs about lucky or unlucky black cats crossing one's path, and so on. the second type of magistellus in a witch's repertoire is simply the aforementioned pet animal with whom one enters into an emotional rapport. should the animal be of the same species as one

ad, back of the north wind. between them stands the representative of the dark power itself. the figure is neither distinguishable as male or female, an ancient robed in black, still and silent. the face is hidden beneath the shadow of a cowl drawn over the head. in one withered hand a staff of blackthorn is grasped; in the other a torch flickers with a resinous, smoky flame. an owl, the symbolic bird of death, is perched on the being's shoulder. in the far distance, the baying of dogs or wolves can be heard ringing in the chill night air. their keeper, nocticula, ruler of the dead and warden of the tower adamantine, walks abroad! this is the basic saturnian image. embroider on it with your own fantasies by all means. the more personal and sinister they are to you yourself, the more effect

the process will lie in the use of the archetypal symbolism of the four elements of the wise. in order to raise a tempest or wind, whether it be used to split clouds or tear up trees, contact has to be made with the powers of the air, using as many magical images congruent with the airy principle as appeal to you. the square of mercury may be of use and herne invoked. the kerubic eagle, or great bird, from the watchtower of the east should be called upon. the wand should be used as the emblem of power in your ritual, and you should seek to call up all the stormy, howling, blustering, wind-swept memories of gale and hurricane within your experience, and augment them by rhyming spell within a circle properly cast with mercurial incense. for a benevolent zephyr, invoke on a wednesday with th

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvellously of all wonderful sciences if required. he is a poet, good and excellent. and he will be willing to perform thy requests. he hath hopes also to return to the seventh throne after 1,200 years more, as h

s like that of a lion, very red, and having flaming eyes. his speech is hoarse and very big.23 his office is to teach the art of astronomy, and all the liberal sciences. he bringeth unto thee good familiars; also he ruleth over 36 legions of spirits. his seal is this, which, etc (53) camio or caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards he putteth on the shape of a man carrying in his hand a sharp sword. he seemeth to answer in burning ashes, or in coals of fire. he is a good disputer. his office is to give unto men the understanding of all birds, lowing of bullocks, barking of dogs, and other creatures; and also of the voice of the waters. he giveth true answers of things to come. he

is this, to be worn as a lamen, etc (65) andrealphus- the sixty-fifth spirit is andrealphus. he is a mighty marquis, appearing at first in the form of a peacock, with great noises. but after a time he putteth on human shape. he can teach geometry perfectly. he maketh men very subtle therein; and in all things pertaining unto mensuration or astronomy. he can transform a man into the likeness of a bird. he governeth 30 legions of infernal spirits, and his seal is this, etc (66) cimejes, or cimeies, or kimaris- the sixtysixth spirit is cimejes, or cimeies, or kimaris. he is a marquis, mighty, great, strong and powerful, appearing like a valiant warrior riding upon a goodly black horse. he ruleth over all spirits in the parts of africa. his office is to teach perfectly grammar, logic, rhetori

MICHAEL FORD WITCHMOON

, sorcery and witchcraft. her essence is that of feminine strength and individual focus. the connection of lilith with the cult of vampirism has been noted by many, for through the astral plane this goddess manifests on the day side as her fleshing ground. just as with any pagan goddess or god, lilith is not entirely of dark nature, being known as a protectress of mothers and children. the sacred bird of lilith was the owl, one may 60 60 seek to invoke, or identify with the goddess lilith through the dream assumption of the owl form. such experiments should prove insightful. liliths name was suspected to have derived from the sumerian babylonian belitilli. one rather interesting connection is that one of the 17 names of lilith is actually kali. kali kali is the black destroyer as well as n

he devil s skin. the ritual will project into dreams the state of the beast. meditate, imagine and visualize the stages of transformation before dreaming. keep a detailed journal of visions, desires thoughts and difference between this lycanthropic state and normal waking. four: path of nocturnal flight -the individual will meditate on transformation in the astral and dreaming form as a bat/raven/bird or such. keep a detailed record of the imagined and visualized transformation in reference of memory, all feelings and strange ideals which are brought forth. once this is mastered with tangible results to the initiate, you may at this time begin to shape shift into a combination of animals and birds, which attribute suits your personality and desire. five: path of the serpent: the primal awa

MICHAEL W FORD THE VAMPIRE GATE

nd they are great black giants, opposing each other. they relate to creative chaos. venus netzach baal harab-serapel (hrb-srral: helebriel+ reteriel+ baruchiel+ satoriel+ refreziel+ reptoriel+ astoriel+ labreziel ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adramalech samael (smal: sheoliel+ molebriel+ afluxriel+ libridiel deceivers [jugglers of skulls, whose forms are that of a dull demon-headed, dog-like beasts. the moon yesod lilith gamaliel (gmlial: gedebriel+ materiel+ lapreziel+ idexriel+ alephriel+ labraeziel gamaliel, or the obscene ones, whose form are tho

rouching but arises to crush others with a blood dripping mace or spear. he drains life force in this manner. the southeast angle is the evil adam or cain the son, a goat-headed, skeleton-like giant, the thousand- headed hydra serpent; and the elder lilith, wife of samael, a woman with an ever-changing and distorted countenance who is at times hag young maiden, beaten whore, vampire woman, beast, bird, owl, etc. the northeast angle is aggereth, the daughter of machaloth, a fiendish witch with serpent hair, standing in a chariot drawn by an ox and an ass. she is featured in the luciferian tarot. the northwest angle is a large scorpion with a fearful countenance, but standing upright as it were and formed of putrefying water, dripping. with him comes the unnameable one, abbadon or apollyon t

MICHAEL WYNN THE SOUL TRAVELERS

to hear things like "he's got a gun" in the initial moments of a bank robbery. what compelled this observer? would they not have been better served by a silent escape? surely they've drawn the exclusive focus of the robbers. surely they'll now be competing with other panic-stricken customers as the clamor for the exit begins. in the wild, animals call out when a predator draws near. how was that bird, already wise to the danger and safe in its nest, served by risking the attentions of the predator to protect those it would normally compete with? such are my motives for writing this book. aving explained why, all that's left is "what, and by what qualifications. as qualifications go, aside from being the maker of a little-known documentary series called "hollywood insiders" i have none. no

bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephilim, and mankind were killed in this flood which lasted for 40 days. before the waters subsided, noah released a raven from the ark to discover whether dry land was yet peaking above the waters, but it only flew back and forth. next noah released a dove into the air, and the bird returned with an olive branch, indicating to noah that there was indeed land nearby. with the waters subsiding, the ark would come to rest on a mountain named ararat. noah, his family, and the animals exited the ark and once more began to replenish the earth. after the decedents of noah (humanity) successfully repopulate the earth, they again lose the god s favor. instead of dispersing and fi

on the other hand, exists in a 3 dimensional world. like the boat, it can move north, south, east, and west, but unlike the boat, it can also move up and down. the air above is also a 3 dimensional space. a human, not being able to fly, has access to 2 dimensions and can only walk along the surface of the earth. a large wall, a river, or tall cliffs can spell the end for a journey on-foot. but a bird has access to another dimension, up and down. it would not be impeded by a wall, or river, or cliff. having access to another dimension, these terrain obstacle present no difficulty. occultists often refer to the universe in terms of layers, or dimensions( also called worlds or spheres. similar to those who live in high-rise buildings, we too live with beings who exist above and below us, and

f the beast are those who have sold their soul to satan in exchange for vampiric transformation; this is also called making the black pact or oath. those endowed with the mark of the beast can easily change into the shapes of animals. there is also much speculation about the number 666, and its true meaning. but among the satanists, it has but one meaning: achieving a sort of godhood. the phoenix bird, or the dung beetle, is often used symbolically to refer to ritual of death and rebirth. it is also worth noting that people who have undergone the ritual of death and rebirth refer to themselves as an anti-christ. the term anti-christ could be used both as a reference to satan in the flesh, or a reference to a person who has had imparted to him a bit satan himself. those who have become anti

s. hear the musick of the succubi, strange and distant flutes and the rattling and rhythm of drums and bones. you enter a room which has pools of blood, before you stands a lilitu-succubi. envision the succubi as clawed serpent-like demoness, a face strangely beautiful yet with black eyes and teeth that are beast like. her lower body is beast like as well, long and thick gray wolf-like hairs with bird talons as feet. her palms and arms are covered in this hair as well, with one hand holding a skull from which she uses to hold the blood of the pool of which she resides by. the pool itself is filled with blood. as you look at the blood, you notice the reflection of your form as her and she as you. she whispers to you in hissing tones "her passion, her lust, we drink and bathe in her fornicat

ount; the small is great; the great is small; all is in equilibrium in necessity. there are marvellous relations between beings and things; in this inexhaustible whole, from to grub, there is no scorn: all need each other. light does not carry perfumes into the , without knowing what it does with them; night distributes the stellar essence to the sleeping plants. every which has the thread of the in its claw. germination includes the hatching of a meteor, and the tap of a swallow's bill, breaking the ; and it leads forward the of an -worm and the advent of a socrates. where the telescope ends the microscope begins. which of them the grander view? a bit of mould is a pleiad of flowers--a nebula is an ant-hill of . there is t